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AN 


ENQUIRY 

C  O  N  C  E  R  N  I  N  G    THE 

DESIGN  AND   IMPORTANCE 

OF 

CHRISTIAN  BAPTISMS  DISCIPLINE. 

In  way  of  dialogue 
Between  a  MINISTER  and  his  NEIGFIBOUR. 


By  N  ATH  AN'WILLI  a  MS,  a.  m. 

Paftor  of  the  Church  in  Tolland. 


Bat  Jefusfajd^ftiffer  little  children,  a^td  forbid  them  tio!  to  come  unto  me  :  For  offiich 
is  the  kingdom  of  Hewven.  Matthew,  xix.  14. 

Such  as  are  horn  of  chriftian  parents,  and  baptized  in  infancy — ar;  metnbers  ofthn 
churchy  though  dejlitute  of fcriptural  grace,  until  they  jiijlly  deprime  themfci^es  of 
tbatfello-TvJhip.  Cotton  on  the  HoHnels  ot  Church  Members. 


SECOND    EDITION. 


PRINTED    AT    BOSTON, 

By  ISAIAH  THOMAS  and  EBENEZER  T.  ANDREWS, 

Fault's  Statue,  No.  45,  Newbury  Street. 


M,DGC,XCII. 


RECOMMENDATIONS. 

ECCLESIASTICAL  DISCIPLINE  is  acknowledged  by  all  to  be  one  of 
the  means  intliruted  by  Chrift  for  the  prefervalion  of  his  religion  in  the 
world.  To  the  neglctl:  of  this  is  much  to  be  a(cribed  the  decline  ofour  churches 
and  the  decav  of  rehgion  in  them.  Any  prudent  attempt  tor  the  reftoration 
of  it  to  its  primitive  vigor  and  energy,  mult  merit  our  warmea  approbation. 
To  trace  an  evil  to  its  caufe,  is  the  way  to  difcover  the  remedy.  The  evil 
complained  ot  isdoubtlefs,  in  part,  owing  to  our  too  great  inattention  to  the 
young,  who,  though  defcended  from  chri(fian  parents,  have  of  late  years,  bee« 
generally  confickredzi'ivifboufthechurch,ai\6i  confequently  not  (ubjei^s  of  her  dif- 
cipline,  till  they  explicitiv  put  themfelvcs  underher  watch.  While  they  grow  up 
thus  unnoticcd'and  negle6ted  by  the  church,  there  is  danger,  that  irreligion  will 
more  and  more  diiTufe  itfelf  with  every  rifing  generation,  and  difcipllne  of 
confequence  more  and  more  languifb,  till  it  lofes  all  its  efficacy,  and  the  churches 
fink  into  LrMciicean  formality  and  indifference.  Our  attempts  then  for  the  re- 
vival of  decaying  piety  muft  begin  in  a  care  to  train  up  the  youth  in  the  nurture 
and  admonitiOH  of  the.  Lord.  This  is  primarily,  but  not  folely  incuiTibent 
on  heads  of  families  ;  churches  ought  to  cooperate  with  thehi  and  ftrengthea 
ilieir  liands. 

The  author  of  the  follovying  EfTay  has  endeavoured  to  fhew,  that  the  children 
ofchriftians  cLXt^jjith'tn  the  church  ■.■^•ndL'xn  virtue  of  their  memberfliip  are  fubjects 
not  only  of  baptifm,  but  alfo  of  difcii-iline,  as  foon  as  their  age  admits  ;  and 
tonfequ'ently  that  the  general  negleft  of  the  church  to  exsrcife  difcipline  to- 
wards them,  is  utterly  inexcufeable.  How  far  hehaslucceeded  in  this  attempt, 
every  reader  will  judge  for  himfelf.  But  we  are  free  To  declare,  that  on  a  care- 
ful perufal  of  his  efHiy,  the  matter  appears  to  us^  to  be  treated,  not  only  with 
candor  and  ferioufnefs,  but  alfoin  a  plain  and  convincing  manner  ;  and  we  flatter 
otirfelves,  that,  by  the  divine  blelTing,  his  pious  labour  may  contribute  to  the 
refloration  ofnegjefted  difcipline,  the  revival  ot  decaying  piety,  and  the  edi- 
fication of  the  churches.  We  therefore,  with  great  Sincerity  and  cheerfulnefs, 
recommend  the  following  work  to  the  perafal  both  ofour  brethren  in  the 
miniftry,  and  bur  fellow  chriftians  in  genera!,  and  wifh  it  may  be  read  with  the 
fame  good  temper,  and  the  (ame  pious  and  practical  view,  with  which  we  be- 
lieve it  to  have  been  written.  Rev.  Eliphalet  Williams,  D.  D. 

Rev.  John  Willard. 

Rev.  Elizur  Goodrich,  D.  D. 

Rev.  Joseph  Lathrop,  D.  I>. 


ExtraSl  of  a  Utter  from  tU-  Rev.  ?refidint  Willard,  to  the'PubliJhers  of  this  EdUion. 

Cambridge,  Auguft  28,  1792. 
Gentlemen, 
«' T  HAVE  read  with  much  fatisfafVion^a  treatife  by  the  Rev,  Nathan  Wi!- 
X  liams,  entitled  "  An  linquiry  concerning  the  Delign  and  Importance  of 
Cl.riflian  Baptifm  and  Difcipline."  The  plan  of  it  appears  tome  rational  and 
fcripiiiral,  and  the  execution  Judicious  ;  and  I  cannot  but  think,  if  it  fhould 
be  difperfed  among  us,  and  attended  to  by  our  ohurches,  as  the  importance 
of  the  (ubjeft  requires,  it  v\ould  happily  promote  the  great  interelt  ot  th« 
Redeemer's  kinjjdom. 

I  am,  gentlemen,  your  humble  fervant, 

JOSEPH  WILLARD." 


UPON  a  curfory  perufal  of  the  following  pages,  I  freely  and  heartily  ron- 
cur  with  the  uonhy  and  ingenious  Author,  as  to  the  fubftaneeand  fcope 
»f  i)isdii£Ourl£,  and  thiiikit  worthy  of  the  ferious  attention  of  all  our  Churches. 

-  '--Y'^  WEMMENWAY,D,  D, 


A 

FAMILIAR  CONFERENCE,  &c. 


NEIGi^B0UR.OIR,  I  have  long  defircd  to  converfe  with 
•j^  yon  on  thofc  facrcd   ordinances  of  chrif- 
tian    Bapti/m  and  D//ciplifi^,    concerning  which  chriflians 
are  noc  agreed. 

MiNrsTER.  These  are  ordinances  of  great  importance  ; 
and  were  chriftians  more  generalJy  agreed  in  the  truth, 
concerning  them,  it  v^ould  greatly  recommend  religion, 
and  promote  peace  and  purity  in  the  churches. 

Much  has  been  faid  and  written  upon  ih^^c  go/pel  in/li- 
tufeSf  yet  perhaps  few  matters  of  equal  confequcnce  have 
been  lefs  underftood.  The  ordinance  of  baptifm  lies  very 
much  as  a  foundation  article  in  the  chrilVian  fcheme  ; 
and  chrillians  in  general  profefs  to  confider  it  as  a  matter  of 
importance,  tho'  they  have  widely  differed  both  as  to  the 
fubjeft  and  the  mode. 

N.  At  prefcnt,  Sir,    I  have  no  difficulty  as  to  either  of 
thcfc  points  :  I  could  wifh  however  to  be  better  informed  as 
to  the  import  and  defign  of  the  ordinance  ;  whether   the 
fubjefls  of  it  are  to  be  confidered  as  the  difciples  of  Chrift, 
and  members  of  his  vifiblc  famiily  on  earth.     Pedobaptifts,  > 
in  general,  make  no  diftinftion  between  the  landing  of  a  * 
perfon  baptifed  in  infancy,  and  a  vifible  heathen.     All  are  , 
alike  admitted  to  the  focial  worfliip  of  God  :  And  however 
diforderly  their  converfation  may  be,  no  notice  is  taken  of  ' 
it  as  an  offence  againft  the  religion  of  the  gofpel.  , 

M.  Your  remarks  arc  juft,  and  would  lead  us  to  enquire,  ^ 
what   advantage  then  hath  the  baptized  child  ?  and  what 
profit  is,  there  in  his  baptifm?  ' 

But,  this  notwithflanding,  it  is  an  ordinance  of  great  fig- 
nificance  i  and  chrillia.ns  ought  to  have  clear  and  dillinil 
conceptions  of  it. 

la 


[4     j 

In  compliance  therefore  with  your  defire,  we  will  en^ 
deavour  in  the  firft  place  to  enquire  into  the  defign  and 
import  of  Chriftian  Baprifm.     And, 

id.  Obferve  that  baptifm  is  a  pofitive  inftitution  :  And 
all  we  know  concerning  it,  is  from  revelation.  It  de- 
mands, however,  our  careful  obfervation,  equal  with  any- 
moral  preceor,  bccaufe  it  comes  clothed  with  the  authority 
of  Chrift  himfelf. 

It  is  a  facramental  ordinance,  and  defigned  to  be  a  token, 
pledge  or  feal  of  a  covenant  tranfadion,  which  has  already 
taken  place  between  God  and  the  lubjeft,  whether  an  aduk 
or  an  inHint.  It  is  therefore,  in  ibme  fenfe,  diflindl  from 
the  covenant.  Yec,  fince  it  is  an  inRituted  appendage  or 
fubjoinder  to  the  covenant,  into  which  God  is  plcafed  to 
admit  Tome  of  mankind,  thereby  feparating  them ixoxvi  the 
vifible  family  or  kingdom  of  Satan,  we  may  not  confidcr 
the  covenant  fcanding  of  a  perfon,  in  all  refpe£ls  complete, 
vvirhout  i\\\zfeaL 

But  a  careful  inquiry  into  the  fcripture  account  of  cir- 
cumcifion,  will  help  us  to  ajuft  view  of  t^is  ordinance. 
For  thefe  two  ordinances  have  the  fame  general  intendmiCnc 
in  the  different  adminiflrations  of  the  covenant  of  grace  ; 
for  the  believing  gentile  is  grafted  into  the  olive  treCy  >he 
fame  covenant  or  churchy  from  which  the  unbelieving  Jew 
is  rejected,  and  partakes  of  ^// their  church  privileges*. 
Thus  arguing  by  analogy  from  circuincifion,  pedobaptifts, 
infer  the  right  of  infants  to  baptifm — and  perhaps  the  doc- 
trine of  infant  baptifm,  will  ftand  or  fall  with  this. 
'  Now  if  we  attend  to  the  account  given  usof  ciraimcifion, 
we  fhall  find  it  to  be  a  token  or  feal  of  the  covenant  which 
God  made  with  Abraham  in  particular,  and  with  his  feed 
after  hi^m.  This  is  taught  in  the  17th  chapter  of  Genefis 
and  clfewhere.  This  chapter  *'  contains  articles  of  agree- 
ment, covenanted  and  concluded  upon  between  the  great  Je- 
hovah, the  Father  of  mercies,  on  the  one  part)  and  piou$ 
Abraham,  the  father  of  the  faithful  on  the  other  part."  In 
the  firft  place,  God  requires  him  to  look  well  to  his  con^ 
verfation,  and  perform  the  duties  of  the  covenant  in  all  faith- 
fulnefs  :  PP^alk  before  me  and  he  thou  ferfe5i.  And,  after 
fome  particular  promifes,  God   was  plcafed  to  engage  to 

him 

•  Rora.  II. 


[    5    ] 


^; 


hliii  and  his  poderity  what  was  comprehenfive  o( all gooc. 
VIZ.  that  he  would  be  their  God,  in  a  fpecial  and  appropri- 
ate fenfe,  7th  verfe,  and  I  will  ejlablijb  my  covenant  between 
me  and  thee^  and  thy  feed  after  thee,  in  their  generations,  for 
an  everlajling  co-ijenanty  to  be  a  God  unto  thee,  and  to  thy  jced 
after  thee. 

At  this  time  God   was  pleafed   to  inftitute  circumcifion 
to  be  -Si fed  of  this  covenant.      Hence  it  it  called  the  cov- 
enant of  circumcifion^y  i.  e.  the  covenant  of  which  circuir-    . 
cifion  was  a  fign  or  feal.     And  in  the  i  iih  vcrfc,  God  ex- 
prefsly  calls  it  a  token  of  the  covenant. 

From  this  we  learn,  that  when  God  had  faken  Abraham 
and  his  pofterity  into  his  covenant,  hereby  feparating  them 
from  tho^fe  families  which  he  was  pleafed  to  leave  in  a  ftate 
of  heathenifm,  and   who   were  therefore  faid  to  be  aliens 
from  the  comnionzvealth  of  JJrael ;  ftrangersfrom  the  covenant 
ofpromifey  and  without  God  in  the  world  :   i.  e.  v;ithout  any 
due   regard   to  him  or  any  fpecial-intereft  in   himf;   this 
mark  in  their  flefh  was  inliituted  as  afacramental  token  of 
their  covenant  relation  to  him.     Itfignified  that  they  were 
feparated  from  the  relt  of  the  world,  and  thus  fandified  or 
fet  apart  for  God,  as  his  chofen^  hh peculiar  people.     Thus  f 
it  anfwers  the  general  purpofes  of  zfeal  to  an  inftrument.  \ 
It  binds  the  parties  of  a  covenant  to  perform  the  conditions  » 
of  it,  and  then   infures  to  them  the  privileges  and  benefits  I 
of  it. 

This  covenant,  thus  lealed,  was  of  the  nature  of  an  oath,  ' 
by  which  God  and  his  people  were  clofely  connedcd  and  ' 
facredly  bound  to  each  other.  Agreeably  to  this,  God  ' 
declares  to  his  people,  Ifware  unto  thee,  and  entered  into  ccv-  ' 
e>umt  with  thee,  and  thou  becarnefi  mine  \.  Thus  circum-  • 
cifion  was,  to  Abraham  and  to  his  po(lerity;,avif]bletoken  of  1 
their  being  in  covenant  with  God.  It  found  them  in  that  , 
flate,  and  facram.cntaliy  confirmed  their  covenant  (landing:  , 
Otherwife  it  would  be  as  a  feal  to  a  blank  j  an  unmeaning 
thing,  a  mere  nullity.  And  to  apply  it  to  an  heathen  ;  one  \ 
who  is  not  in  God's  covenant,  and  is  not  his  in  2,  fpecial  i\Vi<\  | 
appropriate  fenfe  ^  would  be  a  profanation  of  a  divine  ordi-  \ 
nance. 

Further, 
*  A^s  xvii.  §.  f  Ephefinns  ii.  13,  %  E"^-  ^^^-  "• 


[     6     1 

Further,  that  a  perfon  migkt  be  a  member  of  the  coven- 
ant, previous  to  his  receiving  this  feal  of  circumcifion,  is 
intimated  in  the  14th  verfe  of  this  17th  of  Genefis;  And  the 
zindrcicincifed  rr>an  child,  zvhofe  fleJJj  of  his  forefim,  is  not  dr.. 
cumdfed,  that  Joul  fljall  he  cut  off  from  his  people -,  he  hath 
■broken  rny  covenant.  By  this  we  learn,  that  God  was  pleaf- 
ed  to  confider  the  children  of  his  people,  as  included  within 
his  covenant,  by  virtue  of  his  own  fovereign  conflitution, 
and  previous  to  their  being  circumcifed.  And  although 
infants  were  not  blame  worthy  for  being  deftitute  of  this 
leal,  yet,  fo  'org  as  this  was  the  cafe,  they  might  not  be  ad- 
mitted to  commune  with  the  people  of  God,  in  fpecial 
ordinances;  the  pafibver  particularly  *.  This  vj2iS  to  be  cut 
cff,  or  excluded  from  the  communion  of  God's  people  :  And 
ihould  any  fuch  perfon,  when  arrived  to  adult  age,  refufe  to 
takeupon  himfelfthe  feal  of  the  covenant,  he  ought  to  be 
cut  (?jf  from  his  people,  in  a  formal  manner,  i.  e.  be  excom- 
municated. A  contemptuous  negleft  of  the  feal,  might 
well  beconfidered  as  a  cenfurable  breach  of  the  covenant ; 
but  yet,  no  perfon  could  be  confidered,  as  having  a  ccmplefe 
ftanding  in  the  covenant,  previous  to  the  feal's  being  af- 
fixed, fince  it  was  an  inftituted  appendage  or  token  of  the 
covenant. 

Fedobaptifts  generally  agree  in  opinion,  that  chriftian 
baptifm  fucceeds  circumcifion  as  an  ordinance  of  the  fam6 
lignification.  That  it  implies  a  covenant  ilanding  ;  and 
that  God  is  pleafed  to  include  the  fubjed  of  it  within  the 
number  of  his  vifible  people,  graciouQy  engaging  7wt  to 
confider  him  as  a  ftranger,  a  foreigner,  an  alien  from  the 
commonwealth  of  Ifrael  ;  but  as  a  fubje^t  of  his  kingdom, 
a  child  of  his  fam.il y,  or  a  difciple  of  his  fchool  ;  and  in 
token  of  this,  is  pleated  to  ordain  that  this  mark  of  dif- 
mmination  fhould  be  put  upon  him.  Thus,  we  mark  the 
fheep  and  Iambs  of  our  flocks,  hecaufe  they  are  ourSy  not  to 
make  them  oiirs\, 

N. 

*  Exod.  xii.  48. 
•f  1  would  here  recommend  it  to  ferious  enquiry  whether  we  have  not  been 
ready  to  conceive  of  tliat  covenant,  into  whicli  God  has  been  pleafed  to  take 
lome  of  his  creatures,  in  fuch  a  manner  as  has  been  difrefpeilfiil  to  the  Deity. 
We  are  not  to  bring  the  infinite  Jehovah  down  to  a  level  witii  ourfelves,  by 
confideting  him  as  Petting  his  covenant  before  us,  and  propofing  that  we  fhould 
cahf  the  niatier  into  confideration  j  and  if,  on  the  whole,  we  find  ourfelves  in- 

i  lined 


E    7    1 
N.  But,  Sir,  If  we  fuppofe  baptifm  to  be  a  feal  of  the 
covenant,   and  that  it  infers  complete  Jianding  in  the  cov- 
enant, muft  we  conclude  that  the  fubjedt  is  a  complete  mem* 
ber  of  the  church  ? 

M.  If  baptifm  fucceeds  circumcifion  as  an  ordinance  of 
t\\Qfame  import^  anfwering  ihtfame  facramental  purpofes,  as 
the  advocates  for  infant  baptifni  affcrt,  then  we  may  infer 

the 

dined  to  confent  to  the  propofals,  we  (hould  then  become  a  parfv,  and  by  our 
own  voluntary  confent,  bring  ourfelves  under  obligation  to  walk  in  the  ftat- 
iitesand  ordinances  of  it  :  But  if  no/,  the  treaty  would  be  at  an  end,  and  we  be 
left  at  full  liberty  to  take  our  own  courfe.  This  is  tlie  cajTe  ordinarily  with 
(jontratts  and  covenants  that  take  place  between  fellow  creatures  ;  But  t* 
apply  it  in  the  prefent  cafe,  would  be  a  refled^ion  upon  Deity. 

When  God  ispleafed  tp  treat  with  his  creatures  in  a  cwenant  way,  it  is,  in 
fuch  a  manner  as  to  aflert  hisown  fovereignty  and  infinite  fuperiority.  /w//te 
your  God  and  ye /ball  be  my  people,  is  the  ftyle  of  his  propofals.  This  feems  to  b$ 
held  forth  in  mofl  of  thofe  covenant  tranlatlions  that  have  taken  place  be- 
tween God  and  his  creatures  ;  particularly  with  our  firft  parents,  with  Noah» 
with  Abraham  and  his  defcendants  from  time  to  time.  We  feldom  hear  of  any 
reply.  God's  propofals  and  commands  were  received  with  filent  fubmifTioi  ; 
by  which  they  acknowledged  his  ijnqueftionable  right  to  make  all  the  propofals, 
a.id  their  duty  imrefervedly  locotnply. 

Joihua,  indeed,  propofes  to  the  people  deliberately  {&  ihoofe  v/hom  they  would 
ferve  ;  not  as  if  titey  were  then  about  to  commence  a  covenant  relation  witlj 
God  ;  it  was  rather  a  reneixial  of  covenant  ;  for,  long  before  this  they  were 
owned  as  God's  vifiblc  people,  andhad  the  token  of  the  covenant  in  their  fielh; 
and  had  tliey  refotved  that  they  would  not  ferve  the  Lord,  they  would  have 
been  conlidered  as  covenant  breakers.  Yet  it  muft  be  allowed,  that  thofe  ob- 
fervations  and  inftances  cannot  apply  in  every  cafe.  A  bare  hearing  the  re- 
port ofthegofpel,  will  not  bring  a  perfon  within  the  bonds  o(  the  covenant. — 
The  heathen,  who  refufe  to  hearken  to  the  calls  of  the  gofpel,  muft  anfwer 
for  their  contempt  of  God's  grace  ;  but  are  not  chargeable  with  a  perfidious 
bleach  of  covenant  engagements.  However,  an  explicit  perlonal  content  to 
tjie  covenant  of  grace,  in  the  external  difpenfation  of  it,  is  not,  in  all 
cafes,  neceflary  in  order  to  bring  perfons  within  the  bonds  of  it  :  For 
God   has   always  admitted  children'into  his  covenant,  with  iIkIc   parents, 

and    allowed    them    a     perfonal  (landing   in    his  family  or   church; . 

And  this  is  further  examplified  in  the  inftance  of  the  ancient  Ifraelites 
who  were  conilituted  the  people  of  God,  in  an  appropriate  lenfe,  by  the 
fovereign  conftitution  of  Heaven  ;  and  when  God  w:ts  pleafed  to  renew  his 
covenant  with  them,  with  circumdances  of  formality,  he  exprefsly  de- 
clares that  he  included  thofe  in  his  covenant,  who,  by  reaion  of  infancy  (lutU 
mes)  and  becaufe  they  were  not  then  prefent,  could  not  give  their  perfonal 
confent  to  it.  And  this  was  the  cafe  under  the  gofpel  difpenfation,  fince  our 
Saviour  deciaics  that,  little  ones  or  infants,  as  the  original  word  propfHy  fig^ 
nifies,  belong  to  the  kingdom  of  Heaven— and  St.  Paul,  that  the  children  of 
a  believing  parent  are  holy. 

This  leads  m^to  obferve,  that  there  are  many  amongftchriflians,  who  think 
themfelves  at  liberty,  to  own  or  reject  the  covenant  ;  and  that  if  they  do  not 
promife  to  walk  in  God's  Ratutescvpd  ordinances,  they  are  at  liberty  to  indulge 
their  vicious  inclinations,  as  if  they  could  not  be  bound  for  God,  witiiout 
their  explicit  confent  ;  or,  at  leaft,  that  fuch  a  confent,  would  greatly  aggravate 
their  fins ;  and  tli£refore  to  efcape  this  aggravated  guilt,  are  careful  to  make  no 
liroraife.    It  may  be  cxpctled  that  this  caution,  will  in  the  iffiie,  be  of  n« 

advantage 


[     8     ] 

the  church  memberfhip  of  baptized  perfons,  from  what  ap- 
pears to  have  been  the  Handing  of  circumcifed  perfons. 

All  agree  that  under  the  Jewifh  conllitution,  tv^vy/uch 
perfon  was  ;i  compleCe  member  o^  that  religious  community. 
This  ordinance  was  defigned  to  be  a  mark  of  difcrimination 
between  the  vifible  people  of  God,  and  thofe  who  are  aliens 
from  the  commonwealth  of  Ifrael  :  And  all  who  had  this 
token  of  the  covenant  in  their  flefh,  whether  adults  or  in- 
fants,  were  confidered  as  members   of  thac  family,   and 

entitled' 

advantage  to  them;  God  refers  exprefsly  to  Tuch  charaflers,  in  Dent.  29^h, 
where  he  declares,  I  make  this  covenant  nvith  him  that  Is  not  here  nvith  us  this  day^ 
(they  were  in  the  covenant  therefore  without  their  con(ent)  and  the  reafon 
why  God  was  thus  explicit,  follows  :  left  there  Jhould  be  amongyou,  man  or 
Kuoman,  or  family  or  tribe,  <whofe  heart  turneth  anvay  this  day  from  the  Lord  our 
God,  to  go  andfer-x'e  the  gods  of  the  nations  :  left  there  fhould  be  amongyou  k  root 
that  bcareth  gall  and  luormicood ;  and  it  come  to  pafs,  JFhcn  he  hcareth  the  ivords  of 
this  curfe  (lor  breaking;  the  covenant)  that  he  blifs  himfelfin  his  heart,  faying^  I 
fhallhwue  peace,  though  Iivalk  after  the  imagination  of  my  heart,  to  add  drunkemiefs  to 
thirft  ;  i.  e.  bscaiife  I  am  not  under  the  bonds  of  the  covenant,  having  never 
perfonally  confented  to  it.  For  fuch  impiety  and  contempt  of  the  covenant,  a 
dreadful  threatning  is  added:  The  Lord /hall  not  fp  are  him — but  then  the  anger 
(f  the  Lord  and  his  jealoufy  fljallfmoke  againft  that  man  ;  and  all  the  curfe s  that 
are  larittenin  this  book,  fhall  lie  upon  him,  and  the  Lord  fiall  blot  out  his  name 
from  under  heauat. 

It  would  be  well  if  thofe  wlio  have  had  the  advantages  of  religious  inftruftion, 
were  defcended  from  chriftian  parents,  and  have  had  the  feal  of  baptifm  put 
upon  them,  and  yet  are  very  cautious  of  owning  the  covenant,  left  they  ftiould 
lay  themfeives  under  (pecial  obligations  to  keep  God's  commandments  ;  and 
take  encouragement  from  this  to  lead  vicious  lives,  would  ferioufly  ronlider 
this  palfage,  which  feems  directly  to  point  them  out,  as  perfons  eminently 
devoted  to  the  cui  fe  of  God. 

This  objeftion  or  caution  comes  in  too  late  for  thofe  whom  God  has  already 
taken  into  his  covenant  and  fealed  for  himfelf.  They  are  already  in  that  pre- 
dicament, which  they  wilh  to  guard  againft.  Their  owning  or  renewing  of 
covenant  does  not  Z/r/;?^  them  into  covenant,  it  is  rather  an  acknowledgment 
tiiat  they  were  in  it  before — nor  does  it  infer  any  /zroy  or  additional  obligations y 
though  it  is  a  Jicw  engagement. 

It  may  be  worthy  of  enquiry,  whether  cb/igatlon  to  duty,  does  depend  at  all 
upon  our  covenant  engagements.  Our  obligations  to  God',  arife  from  what  he 
is,  in  himfelf  and  to  us.  The  fervant  that  knows  his  mafier's  will,  is  bound  to 
comply  with  it.  But  h'\&  promifng  to  cornply,  gives  his  lord  no  greater  right 
to  his  fervice  ;  and  perhaps  in  ffriflnefs,  infers  no  additional  obligation  upon' 
him  ;  bccaufe  our  engaging  to  be  for  God,  is  only  an  acknowledgment  of  our 
obligations  to  be  for  him  ;  And  thefe  obligations  are  neceifary,  and  indepen- 
dent of  any  promifc  on  our  part  ;  unlels  this  promife  refpedt  tilings  which  are 
in  themfeives  indifferent. 

This  was  the  cafe  with  feveral  vows  which  the  ancient  Ifraelites  were  at 
liberty  to  make  or  not,  astheychofe.  In  thofe  cafes  it  nvere  better  not  to  I'O'w,  thaa 
vow  and  not  perform  ;  for  all  their  obligation  depended  upon  their  voluntarry 
engagements. 

Perhaps  we  do  not  always  properly  diflinguifh  between  obligation  and  en- 
gagement. A  perfon  may  be  under  the  (irongcft  obligation  to  i^eiform  that, 
which  he  lias  never  engaged  to  perform. 


I    9    1 

fntitkd  to  all  the  privileges  of  Gpd's  people — and  accord- 
ingly even  young  children  were  admitted  to  the  pa(rover,one 
ofthennoft  iacred  and  folemn  ordinances  in  thatconftitutioa. 
And  agreeably  to  this  pradtice  of  the  JevviOi  church,  ec* 
clefiaftical  hiftory  informs  us  that  it  was  the  praftice  of  the 
chriftian  church  to  admit  children  to  the  Lord's  table,  for 
feverai  of  the  firft  centuries.  But  this  is  not  a  matter  that 
falls  under  our  prefent  enquiry  j  though  it  plainly,  points 
out  the  opinion  of  chriftians  in  thofe  early  times  of  the 
church,  and  that  they  did  confider  their  young  children  ^js 
lambs  of  the  flock. 

No  reafon  can  be  given  why  baptifm  fliould  not  iiifer 
church  memberfliip,  equally  with  circviiTicifion.  Nor  do 
we  learn  from  the  facixd  volume,  that  any  formilic-y 
was  required  of  any  after  they  were  adniitted  to  either  of 
thefe  fealsj  as  a  term  of  communion,  in  any  religious  orcli- 
nance. 

The  apbftles  required  that  tbofe  W;ho  were  converted  from 
judaifm  and  heathenifm  to  the  chriiiian  faith,  fliould  make 
profefiioa  of  it,  as  a  term  of  their  being  admitted  i«to  the 
chriftian  church  by  baptifm.  The  nature  of  the  thing 
made  it  proper  and  needful  ;  and  this  was  agreeable  to  our 
Saviour's  command  to  his  firft  minifters,  to_g-£?  andteach^  or 
difciple  all  'nations,  bapifing  them,  &c.  Here  baptifm  i-s  | 
confidered  as  ,chc  fcal  of  initiation  into  the  family  of  Chriftj  1 
and  in  order  that  the  apoftles  mi/iht  know  who  were  qual- 
ified for  this  ordinance,  it  was  needful  that  the  candidate 
Ihould  make  profefiion  of  his  faith,  as  the  eunuch  did.  I 
fpeaknow  of  adult  difciples — and  the  fame  was  needful  for 
the  admiffion  of  a  profcly  ted  Gentile  into  the  Jewifli  church.  ( 

Indeed,  to  be  a  member  of  the  covenant,  which  is  im-  I 
plied  in  baptifm,  and  a  member  of  the  church  of  God,  are 
much  the  fame  :  \i  not,  then  a  perfon  may  be  vifibly  in  j 
God's  covenant,  and  vifibly  an  alien  from  the  Ifrael  of  God;  i 
i.  e.  vifibly  in  faran's  kingdom,  at  one  and  the  fame  time  j  | 
for  there  is  no  fuch  thing  as  halfway  memberfliip. 

We  do  indeed  fometime.s  hear  fuch  aiTertions  as  thefe, 
viz.  '  there  is  a  proper  difference  between  being  members 
infull  or  comp.leU  ftanding,  and  being  members  mjome  fort '. 
Church  members  may  belong  to  the  church  in  a  forty  and 
vet  fometbing  mor-e  be  ^bfoiutely  necciiary  to  adm.it  them 

to 


[     10     j 

tci  full fta-niing,  and  without  which  they  cannot  be  receivec^. 
Hence  children,  from  infancy,  till  they  are  adult,  may,  ijft 
n/oriy  belong  to  tbeviftble  church,  when  yet  they  do  net  fully. 
When  God  takes  a  believer,  as  fuch,  into  .covenant,  and 
tells  him  that  he  alfo  takes  his  children  into  covenant, 
we  cannot  think  that  the  parents  and  children  arc  both  ta- 
ken precifely  in  the  fame  li^nfe  into  covenant.  Parents 
are  taken  as  members  complete  to  all  ordinances — children 
are  not  capable  of  this.  In  this  manner,  it  is  faid,  we 
may  confider  this  covenant  relation  of,. children,  and 
be  confident,  even  if  we  fliould  not  fuppofe  the  feed  of  be- 
lievers are  taken  as  being  truly  gracious,  or  upon  the  fup- 
pofition  of  our  having  reafon  to  hope  they  are  fandified  : 
And  then,  it  is  added  j  Dr.  Watts  exprcffcs  himfelf  thus  :  In 
my  opinion,  fo  far  as  infants  are  any  way  members  of  the  vifi- 
bif^  rliriftian  church,  ic  is  upon  a  fuppofition  of  their  being 
(v;irh  their  parents)  members  of  the  invifible  church  of 
God.  Of  this  opinion  are  many  divines,  and  dbubtlefs  it 
may  be  defended*.* 

It  fcems  then,  wc  arc  not  to  fuppofe  the  k^d  of  believers 
-are  wken  in,  as  being  truly  gracious,  and  yet,  fo  far  as  they 
are,  any  way  members  of  the  vifible  church,  it  is  upon  the 
fuppofition  of  their  being  (with  their  parents)  m.embers  of 
the  invifible  church. 

But  all  this  ftudied  caution^  as  to  the  (landing  of  bapti- 
zed children,  might  be  fpared,  if  we  attended  to  Mr.  Nor- 
ton's drfirinftion  betwixt  comjmunion  and  memberfhip. 
Members,  fliys  h^,,  in  refpe(5^  of  their  communion,  may  be 
fai'J  to  be  complete  or  incomplete,  becaufe  communion 
receives  more  or  lefs,  and  may  be  enjoyed  either  in  whole  or  'm 
])art.  But  in  refpeft  to  membcrfliip  they  can't  be  faid  ro  be 
complete  ov  iuconipletCy  becaufe  nieniberfiiip  being  a  relatien 
doth  not  receive  more  or  lefs  :  as  a  little  m.ember  is  as  truly  a 
member  as  the  greateft  ;  tiie  hand  of  a  child  is  truly  a  hand, 
and  member  of  the  whole,  as  the  hand  of  a  man.  Bcfides, 
the  notion  o(  i\\<t  halfivay  covenant^  and  halfivay  members^ 
has  been  much  exploded  and  derided  of  late  years  ;  buc 
ihouid  we  afiert  that  baptized  children  are  members,  only  in 
a  Jort,  or  in  fornefsvfe,  and Joniethmg  raore  cbjclutcly  necejfary 
fo  admit'fhem  fo  full  fandin^,  we  lliall,  perhaps,  fall  into 
that  clafs  of  chridians,  who  are  faid  to  be  for  the  half- 
w^ay,  &c.  N. 

♦Mr.  Green's  enquiry  into  tha  Gpr.aitii'.ion  of  :h?  jevvlfii  C!:urch. 


■  ->  ] 

N.-  Are  not  thefe  new  and  fingular  opinions,,  that  bap- 
tized perfons  ^asjuchy  aie  in  tlie  covenant,  and  complete 
members  of  the  church  of  Chrill  ? 

M.  If  what  has  been  faid  be  true,  they  are  as  oJd  ss  the  bi- 
ble ;  and  indeed  our  own  practice  plainly  admits  it  for  truth. 
Thus,  wben  an  adult  perfon  defires  baptiiin  for  himfclf,  wc: 
expe<5t  that  he  make  profelfion  of  religion,  and  own  the 
covenant,  in  order  to  his  being  admitted  to  that  ordinance. 
In  fuch  cafes,  baptifm  fuppofes  that  a  covenant  tranfaflion  j 
has  already  taken  place,  and  that  this  is  the  ratifying  and  j 
completing  feal.  Thefe  adults  are  fuppofed  to  be  in  the  ^ 
covenant  by  the  dedication  of  themfelves  to  God,  and  to  his  i 
people,  and  to  be  members  of  the  church,  i^nd  perhaps  i:  ' 
would  be  difficult  to  point  out  any  material  difference  in 
the  import  of  baptifm  adminillered  to  an  adult,  or  to  an  in- 
fant ;  one  is  in  God's  covenant  through  the  channel  of  his 
parents  ;  the  other  by  his  own  ad.  And  by  the  conllitu- 
tion  of  heaven  the  child  is  federally  holy  ;  is  thus  fanohified 
and  fee  apart  for  God,  as  truly  as  the  adult.  This  was  evi- 
dently the  cafe  under  the  Old  Teftament,  as  we  have  al- 
ready confidered  :  Nor  do  we  find  it  any  where  fuggefted, 
that  the  conftitiition  is  altered  with  refped  to  children,  in. 
thcprefent  difpenfation  ;  and  until  we  can  find  that  they 
are  excluded,  either  in  whole  or  in  part,  from  their  covenant 
privileges,  we  may  not  prefume  to  wreft  them  from  them. 
Alluding  to  the  covenant  relation  which  the  ancient  If- 
raelitesand  their  offsprings  bear  to  God,  he  charges  them, 
as  in  Ezek.  xvi.  20,  2 1 .  Thcubaji  takenthyjons  andthydaugh^ 
ters  whom  thou  haji  b-orne  unto  me,  and  thou  hafi  (lain  my  chil- 
dreriy  plainly  intimating  that  their  children  were  born  with- 
in the  covenant,  and  fo  were  God's  children  in  a  fpccial  and 
appropriate  fenle.  Agreeably  to  this,  the  apoftle  Paul  af- 
ferts  that  the  children  of  a  believing  parent  are  holy  ;  elfe 
were  your  children  unclean^  but  now  are  they  holy*,  i.  e. . 
they  would  be  heathen,  out  of  the  pale  of  the  church  and 
covenant  of  God,  and  fo  unclean.  They  would  not  be  of  the 
holy  feed  as  the  Jews  are  called.  If.  vi.  13.  butcommoaand 
unclean,  in  the  fame  fenfc  as  heathens  in  general  were  called 
in  the  apoftle's  vifion.  This  v/ay  of  fpeaking,  is  according 
to  the  dialed  of  the  Jews,  among  whom  a  child  begot  by  pa- 

reiits 

*  J.  Cor.  vii.  14.. 


[  12  J 

rents  yet  heathens,  was  faid  to  be  begotten  out  of  holinefs ; 
and  a  child,  begotten  of  parents  made  profclytes,  is  laid 
to  be  begotten,  within  the  holy  inclofure.  But  fhould 
it  be  faid,  that  fince  the  apoftle  here  declares,  that  the 
unbelieving  hu(band  or  wite  is  fanftified  by  the  believing 
correlate — therefore  the  unbeliever  is  in  the  church  as 
truly  as  the  offspring  j  for  to  hejan^lified,  is  the  fanne  as  to 
be  holy — 

We  may  obferve,  that  the  apoftle  is  here  remov- 
ing a  difficulty  out  of  the  way  of  chriftians  converted 
froin  Judaifm.  They  had  been  taught  not  only  that  they 
might  not  marry  witJi  heathens,  but,  if  married,  the  infidel 
correlate,  together  with  their  offspring,  muft  be  put  away. 
This  was  the  cafe  in  Ezra's  time  j  of  this  the  apoftle  is 
here  rcfolving  ;  and  determines  that  the  believer  is  not 
obliged  to  put  away  the  unbelieving  correlate  j  nor  is  de- 
filed by  having  conjugal  fociety  with  an  unbeliever.  For, 
fays  he,  The  unbelieving  hufhand  is  JanSlified  by  the  wifcy 
or  in  or  to  the  wife — and  vice  verfa  ;  i.  e,  the  believer  has 
a  lawful  and  fan^lified  enjoyment  of  an  unbelieving  yoke- 
fellow, agreeable  to  the  apoftle's  obfervation  cllev;here, 
that  all  things  are  pure  to  him  that  is  pure  ;  and  every  crea- 
ture of  God  is  good,  and  nothing  to  he  refiifed  :  For  it  is  Jane- 
iified  by  the  tvordof  God  and  frayer.  Thus,  as  one  obfcrved, 
the  unbelieving  hufband  or  wife  is  fan^lified  to  the  believer, 
as  every  creature  t)f  God  is,  which  we  may  have  occafion  to 
ufe.  Formerly  all  who  were  out  of  the  church,  were  ac- 
counted unclean  ;  and  a  Jew  would  have  been  defiled  by 
living  with  a  heathen  wife  $  but  now  there  \i  no  defile- 
ment in  the  temperate  ufe  of  any  of  God's  creatures ;  even 
rhofe  forbidden  under  the  law  and  pronounced  unclean; 
They  are  all  fandified  to  the  believer  j  fo  that  though  a 
believer  might  not  marry  any  unbeliever,  yet  they  might  live 
together  in  that  relation,  efpecially  if  they  had  been  married 
before  the  converfion  of  either.  And  though  this  fandifi- 
cation  does  not  intend  any  particular  relation  to  the  cove- 
nant or  church  of  God,  any  more  than  that  of  any  other 
creature  which  is  faid  to  be  fandified  by  the  word  of  God 
und  prayer  ;  yet  the  children  are  entitled  to  covenant  and 
church  privileges,  as  fully  as  if  both  the  parents  were  be- 
lievers. Elfc  'H'ere  your  (hildrsn  unclean ^  but  now  are  they 
holy.  This 


[     '3    ] 

This  was  another  difficulty  which  the  apoftle  was  here 
rcfolving.  The  queftion  was  this,  How  fhall  chriftians- 
confider  and  treat  thofe  children  v/ho  were  delcended  from. 
parents  fo  unequally  yoked  ?  Shall  they  be  put  away  with, 
their  heathen  parents,  as  unclean,  as  they  were  in  Ezra's 
time  ?  No,  fays  he,  they  derive  a  covenant  holinefs  through 
the  channel  of  tht  believing  parent.  The  unbeliever  is 
fanftified  Ifj  or  in  the  believer  ;  fo,  as  by  the  chriftian  dif- 
penfarion,  not  to  prevent  the  covenant  holinefs  of  the  child  : 
And  this  is  very  different  from  the  fanclirtcation  of  the  pa- 
rent. *  For,  a  perfon's  being  fandified  in  fome  certain  rr- 
'  fpe6t,  docs  not  give  hinn  the  denomination  of  a  holy  om^  in 
'  the  l3nguao;e  of  fcripture  ;  v^hich  is  a  peculiar  and  ap- 

*  propriate  tide  of  thofc  who  belo.ng  to  the  church,  and  is 

*  not  given  to  any  others  of  the   children  of  men.     And 

*  fincc  the  children  are  holy^  which  is  not  faid  of  the  unbe- 
'  lieving  parent,  the  children  are  to  be  acknowledged  as 

*  of  the  church,  but  not  the  parent.'  Thus  chriftians  ara 
commonly  termed, /<2/^;/.c  ;  Such  they  are  by  profeffion,  fe- 
parated  to  be  a  peculiar  people  to  God,  and  as  fuch  diftin- 
guifhed  from  the  v;orld  J  and  therefore,  children  born  of 
chriftians,  are  not  to  be  reckoned  as  part  of  the  world,  but 
of  the  church  ;  an  holy,  not  a  common  and  unclean  feed*  : 
It  is  upon,  this  principle,  viz.  the  covenant  and  church 
ftanding  of  the  feedof  believers,  that  our  Saviour  direfts  that 
little  children  be  brought  to  him, /<7r  cfjiich  is  the  kingdom 
of  God  ■\.  We  could  not  eafily  find  words  more  exprcffive 
of  a  real^-perjonal  ftanding  in  the  viuble  church  of  God.  It 
is,  as  ifourSaviour  had  faid,  that  children,  little  children,  or 
even  infants  (for  that  is  the  meaning  of  the  word,  ufed  by 
the  evangelifr  Luke)  hehng  to  this  kingdom  ;  they  are  vifible 
fubje6bs  of  it ;  it  is  a  community  confilling  o^  /uch  inem- 
bers  y  at  lead  in  part:  Accordingly  cur  Saviour  treated 
them  as  his  children  j  taking  them  into  his  arms,  with  par- 
ticukr  tendernefs ;  putting  his  hands  upon  them  and  blef- 
fing  them.  We  may  here  remark,  that  to  pronounce  a 
blefllng,  with  impofition  of  hands,  had  in  it  fomething  la- 
cred  J  and  denoted  that  the  perfon,  who  was  thefubjedtof 
this  religious  ceremony,  liood,  in  fomefpecial  relation,  to 
the  worlliippers  and  people  of  God. 

Had 

*  IIsn.in'Loc,  f  Maik  5c,  14. 


[     14     3 

Had  this  aflfertion  been  made,  of  adults,  few  would  have 

rifqued  their  reputation  for  candid  difcernment  by  denying 
this  to  be  the  plain  purport  of  it ;  and  yet  we  are  told,  that 
children  cannot  belong  to  the  covenant  and  church  of  God, 
any  otherwife  than  as-conneded  wuh  their  parents,  and  in- 
cluded in //^Wr  covenant  :  And  that  circumciiion  and.bap.- 
tifi-n,  were  feals  of  che  parent's  covenant,  or  of  his  faith  in 
dedicating  his  child  to  God  ;  and  that  the  child  docs  not 
retain  his^elation  to  the  church,  when  arrived  to  adult  age, 
linlcfs  he  take  the  covenant  upon  hinnfelf. 

•But  if  a  perfon  may  be  in  covenant  widi  God,  without 
his  own  cxprefs  confent  (as  is  plainly  implied  in  Deut.  29.) 
and  if  the  children  of  the  Jews  v/ere,  by  God's  fovereigii 
eonfiitution,  admitted  in  that  church,  and  circumcif;on 
v/as  a  token  of  the  covenant  into  which  God  had  brought 
them,  though  without  their  confent  or  knowledge  ;  the 
fame  may  be  f^id  c;f  the  children  of  chriftian  parents,  inaf- 
much  as  they  fucceed  the  Jews  in  the  fam^e  covenant  and 
church,  (Rom.  1 1,)  and  areexprefsly  faid  to  be/^c/y,  and  of 
the  kingdom  of  Heaven. 

The  defign  and  import  of  baptifm  are  fct  forth  to  us  by 
the  phrafe  of  being  baptized  into  Chrijl  *,  and  all  fuch  arc 
{■did  to  put  on  Chrijl  •\.  This  muil  intend  fome  new  and 
Tpecial  relation  to  Chrift,  as  the  children  of  his  family  and 
members  of  his  covenant,  fo  as  others  were  not  ;  and  this 
confirmed  by  the  vifible  token  of  baptifm.  Hereby  chrif- 
tiaris  are  confidered  ^s  putting  en  Chrijl,  i.e.  putting  on  his 
livery,  taking  up  the  profeffion  of  his  religion,  and  profef- 
fing  fubjeftion  to  him,  as  the  king  and  head  of  his  church. 

'  'From  this,'  one  obferves  *  that  baptifm  is  now  the  folem.n  rite 
of  our  admifiion  into  the  chriftian  church,  .as  circumcifion 
was  into  that  of  the  Jews  ;  we  have  the  fame  phrafe  of  being 

)  baptized  unto  Mc/eSy  in   the  cloud  and  in   the  feaj.  i.  e. 

'  '  brought  under  obligation  to  Mofcs's  law  and  covenant, 
as  we  are  by  baptifm  under  the  chriftian  law  and  covenant.' 
We  are  repeatedly  faid  to  be  buried  with  Chrifi;  in  haptijm, 
which  denotes  fome  fpecial  relation  to  and  connexion  with 
Chriil,of  u'/'/V/^  baptifm  is  the  token.  Indeed,  the  whole  cur- 
rent of  the  bible  holds  forth  fomethingfpecial  in  circumcifion 
and  baptifm,  as  confirming  feals  and  tokens  of  the  cove- 
liiinr,  fignifying  that  the  fubjedt  ftands  in  fome  fpecial 
.:■?,  relation 

*Rom.  vi.l.  I  Gal.  iii.  27.  }  Cor.  x.  a. 


['5    1 

relation  to  that  covenanty  of  which  they  were  thtfi'ah  f 
that  he  is  feparated  from  the  vifible  family  and  kingdom  of 
Satan,  and  taken  into  Chrift's  houfliold,  and  has  this  feal 
put  upon  him,  in  token  and  confirmation  of  it.     If  this  be  ' 
a  fcriptural  account  of  thedefign  and  import  ofthefe  initi-   \ 
ating  ordinances,  it  may  keep  us  in  countenance,  even  tho*  / 
we  fhould  be  fom^what  fingular. 

But  though  vic  have,  in  fome  way,  contra<5i:€d  an  habit  of 
confidcring  baprifmvery  much  as  an  unmeaning  ordinance, 
yet  it  would  be  eafy  to  fliow  from  other  writings,  that  thef? 
are  far  from  being  novel  fentimcnts.  The  reformed 
churches  in  Europe  agree  in  confidering  ali  baptized  per- 
fons  as  members  of  Chrift's  vifible  family,  and  as  having 
either  an  immediate  or  remote  right  to  all  th€  fpccial,  ex- 
ternal privileges  of  church  members.  Writers  upon  the 
fubjecl  of  bapcifm,  very  generally  infift  upon  the  covenant 
ftanding  of  tbofe  whom  they  confider  as  proper  fubjeds  of 
baptifm,  whether  infants  or  adults  j  and  by  treating  per- 
sons baptized  in  infancy,  as  we  treat  heathens,  we  put  an  ad- 
vantage into  the  hands  of  antipedobaptifts,  which  may  eafily 
be  improved,  to  point  out  our  great  inconfiftency.  And 
indeed,  if  baptifm  does  not  fuppofeor  infer  afpecial  relation 
to  the  vifible  covenant  or  family  of  God,  we  have  yet  to 
learn  what  it  does  import. 

N.  Some  have  afierted,  that,  'though  baptifm,  when 
adminifteredtoanadult,  infers completechurchmcmberfliip, 
yet  the  relation  of  a  baptized  infant  to  the  covenant  and 
cliurch  of  God  is  incomplete  ;  all  thedefign  of  it  is  to  lay  him 
under  bonds  to  be  the  Lord's  when  arrived  to  adult  age  ; 
and  if  he  then  negledl  to  take  the  covenant  upon  himfelf, 
he  becomes  an  heathen,  in  the  view  of  the  church,  however 
ferious  and  regular  in  his  converfation.' 

M.  Dr.  I.  Mather  abferves,  that  rebaptization  is  the  necef- 
iary  confequence  ofthisopinion ;  for  itfeems,  fays  he,  accord- 
ing to  this  plan,  th€  covenant  which  the  child  was  in,  when 
an  infant,  is  become  a  mere  nullity,  fo  that  now  being  aduk, 
he  muft  not  renew  his  covenant,  but  enter  into  a  new  and 
other  kind  of  covenant,  which  he  never  was  in  before.  Now 
it  is  neccffary  that  when  a  man  doth  enter  into  covenant, 
he  fhould  be  initiated  by  baptifm.  There  was  lately  a  fedt 
in  she  world,  as  Mr.  Baxter  tells  us,  who,  upon  this  very 
ground,  altho'  they  did  acknowledge  baptifm  of  infants  as 

lawful. 


[    16    ] 

lawful,  yet  did  rebaptifc  themfeives  when  adult*.  St. 
Vaul  obfervcs,  we  are  all  baptized  inio  one  body  \  \  i.  e.  as 
fome  uhdcrftand  it,  we  arc  ^//,  whether  infants  or  adults,  as 
•well  as  Jews  or  Gentiles,  received  into  the  bofom  the  church, 
and  arc  equally  members  of  his  body,  v/hich  is  but  me. 
And  the  fame  apolllc  fays,  if  the  root  be  holy ^  Jo  are  the 
branchesX.  This  ihows,  fays  one,  that  the  feed  of  believers, 
as  fuch,  are  within  the  pale  of  thevifible  church,  and  with- 
in the  verge  of  the  covenant,  till  they  do,  by  their  unbelief, 
tkrow  themltlves  out.  Though  real  qualifications  be  not 
propagated,  yet  relative  privileges  are  j  though  a  wife 
•man  do  not  beget  a  v/ife  man,  yet  a  free  man  begets  a  free 
man  ;  though  grace  doth  not  run  in  the  blood,  yet  external 
privileges  do  (till  they  are  forfeited)  even  to  a  thoufand 
generations.  Look  hov/  they  will  anfwer  it  another  day, 
who  cut  off  the  entail,  by  turning  the  feed  of  the  fairhfui 
oiitof  d^  church,  and  fo  not  allowing  the  bleffing  of  Abra- 
ham to  come  upon  the  Gentiles.  The  Jewilh  branches  are- 
•reckoned  holy^  becaufe  the  root  was/i?  -,  neither  was  there 
any  difference,  either  in  kind  or  degree,  betv/ccn  the  cove- 
nant holinefs  of  the  root  and  the  branch.  |1  Children  arc 
immediately  -Tnemhsrs^  as  to  theeffence  of  member fhip  (i.  e^ 
they  themfe'lves  in  their  ov;n  pcrfons,  are  the  immediate 
fubjefls  of  this  adjunft  of  church  rnemberlhip)  thotigh  they 
come  to  it  by  nr>eans  of  their  parent's  covenanting.  For 
divine  inftitution  giveth  or  granteth  a  real  and  perfonal 
rnemberfliip  unto  them,  as  well  as  unto  their  parents,  and 
maketh  the  parent  a  public  perfon,  and  fo  his  aft  their' s  to 
that  end.  JHence  the  effence  of  memberfhip,  i.  e.  covenard 
inter  eft  ^  or  a  place  and  portion  within  the  viftble  church',  is  reaU 
'ly,  properly,  perjonally  and  immediately  the  portion  of  the 
child,  by  divine  gift  and  grant. 

Again,  Their  vifible  ingrafting  into  Chrifl  the  head,  and 
fo  into  the  church  his  body,  is  fealed  in  their  baptifm  j 
but  in  grdftii>g,  nothing  comes  between  the  graft  and  the 
flock  J  tljeir  union  is  imnediate  :  hence  they  are  rtnmedi- 
alely  inferted  into  the  vifible  church,  or  immediate  members 
thereof.  The  little  children,  in  Deut.  xxix.  1 1.  were  per- 
fonaily  and  immediately  a  part  of  the  people  of  God,  ©r 

members 

*  SiibjeEhof  b^jptiftn,  page  65.     f  i  Cor.  xli.  I3.     J  Rom,  xi.  i5. 
'Ij  5^'tlje  opbiou  of  the  Synod  of  i66i,  page  lo. 


[    '7    ] 

members  of  the  church  of  Ifrael,  as  well  as  their  parents* 
To  be  in  covenant,  or  to  be  a  covenantee,  is  the  formalis 
ratio  of  a  church  member.  If  one  come  into  the  covenant  ' 
one  way,  and  another  in  another,  but  both  are  in  covenant 
or  covenantees  (i.  e.  parties  with  whom  the  covenant  is 
made,  and  whom  God  takes  into  covenant)  as  the  chil- 
dren Jiere  are.  Gen.  xvii.  7.  8.  then  both  are,  in  their 
own  perfons,  the  immediate  rubje(5ts  of  the  formalis  ratio  of 
memberfhip,  and  fo  immediate  members. 

That  their  memberfhip  ftill  continues  in  adult  age,  and 
ccafeth  not  with  their  infancy,  they  fay,  appears,  id,  Be- 
caufe  in  fcripture,  perfons  are  broken  off,  only  for  noto- 
rious fin  or  incorrigible  impenitency  and  unbelief,  not  for 
growing  up  to  adult  age*.  2d.  The  Jewifli  children  cir- 
cumcifeddid  not  ceafe  to  be  members  by  growing  up,  but 
Continued  in  the  church,  and  were,  by  virtue  of  their  mem- 
berfhip, received  in  infancy,  bound  unto  various  duties, 
and  in  ipecial  unto  thofe  folemn  perfonal  profefTions  that 
pertained  to  adult  members,  not  as  then  entering  into  a  new 
memberfliip,  but  as  making  a  progrefs  in  memberly  dutiesf . 
There  is  no  ordinary  way  of  celTaiion  of  memberfhip,  but, 
by  death,  difmiQion,.  excommunication,  or  difTolution  of 
the  fociety — neither  of  which  is  the  cafe  of  the  perfons  in 
queltion.  When  adult,  they  are  cither  members  or  non 
members  ;  if  non  members,  then  a  perfon  admitted  a  mem- 
ber and  fealed  by  baptifm,  not  caft  out  nor  defervingto  be 
To,  may  (the  church  whereof  he  was  a  member  Hill  remain- 
ing) become  a  non  member  and  out  of  the  church,  and  of 
the  unclean  world,  which  the  fcripture  acknowledgeth  not. 
Now  if  the  parent  ftand  member  of  the  church,  the  child 
is  a  member  alfo  :  for  now  the  root  is  hcly  lo  are  the  bran- 
ches :  the  parent  is  in  covenant  fo  is  the  child.  But  I 
might  bring  a  whole  cloud  of  witnefTes  to  thefe  points,  from 
our  pious  fathers,  the  firft  minifters  that  came  into  this  land  : 
And  if  you  defire  it,  I  will  recite  the  opinions  of  feveral  of 
thefe  eminent  charaflers,  with  theirreafoningsj. 

C  N. 

*  Rom.  xi.  20.     f  Deut.  xxvi.  2,  10,  16  and  17. 
.  X  1  truft  that  (erious  and  inquifitlve  minds  will  be  well  entertained,  in  read- 
ing (everal  lengthy  quotations  from  thofe  eminent  divines,  fince  they  will  fliew 
us  how  widely  the  opinion  andpraftice  of  the  prefent  times,  differ  from  thofe 
of  the  fathers  of  this  country,  concerning  the  import  of  baptifm,  and  the  (lanrl  • 

ing 


[,     i8     ] 

N.  Sir,  as  thefe  are  matters  of  great  importance,!  {hall 
think  my  tim.e  well  improved  in  hearing  whatever  will  tend 
to  throw  light  upon  them  :  for  indeed  I  have  thought  that 
chriftians  in  general  have  attended  to  them  very  fuperfici- 
ally.  We  ought  not  to  be  governed  by  an  implicit  faith, 
efpccially  in  ir)atters  of  religion.  However,  a  decent  re- 
fpedl  is  due  to  the  opinions  and  reafonings  of  great  and  good 
characfters  :  I  Ihali,  therefore,  be  glad  to  hear  what  can  be 
produced  from  thofe  venerable  men  to  enlighten  the  fub- 

jea. 

M.  The  Rev.  Samuel  Stone,  firR  teacher  of  the  church 
in  Hariford,  expreiTes  himfelf  thus  :  I  conceive  that  chil- 
dren of  church  members,  have  right  to  church  memberfliip, 
by  virtue  of  their  father's  covenant  j  it  being  granted  that 
they  are  in  Abraham's  covenant ;  they  have  memberfhip  by 
birth,  Gal.  ii.  15.  2d.  God  is  their  God.  Gen.  xvii.  7. 
3d.  They  are  branches.  Rom  xi.  4th.  They  are  fubjedls  of 
Ciirift's  vifiblc  kingdom.  E2ek.>xxxvii.  25. 

N.  Before  you  proceed  in  this,  be  fo  kind  as  to  let  me 
know,  whether  there  was  any  thing  fpecial  in  theftate  of  the 
churches  in  thofe  early  times,  which  occafioncd  thefe  ven- 
erable men  to  give  their  opinions  concerning  the  covenant 
and  church  ftanding  of  children,  defccnded  from  chriflian 
parents,  and  their  right  to  baptifm. 

M.  It  was  the  opinion  of  minifters  and  private  chriftians 
in  general,  that  no  unregenerate  perfon  might  /awfully  ap- 
proach the  Lord's  table  :  And  none  but  communicants 
were  allowed  baptifm  for  their  children.  Hence  it  came  to 
pafs,  that  the  rifing  generation  was  growing  up  in  a  flatc 
of  vifible  heathenifm.     This  was  alarming  to  good  men  j 

and 

ihg  of  baptized  perlons,  as/uch,  (if  indeed  we  may  in  gencra-1  be  faid  to  have 
any  regular  and  conriflent  principles  refped^ing  this  important  fubjeft.) But  tho' 
we  may  and  onglit  to  venerate  thofe  worthy  characters,  yet  their  opinions  arc 
to  be  tried  by  tlie  unerring  (tandard,  and  if  they  will  not  bear  the  left,  are  to 
be  rejeifted  ;  1  (hall  give  their  reafons  ia  their  own  words,  that  every  one  may 
judge  for  hinifelf.  Some  gentlemen  have  advifcdthat  it  woitld  ferve  thecaufc 
of  religion,  to  have  the  fentimenls  of  thefe  venerable  men  preferved  in  this 
way  ;   which  otherwife,  may    foon  be  loft  in  th.e  wreck  oi  time. 

A  refpeftable  gentleman  has  favoured  me  witii  a  number  of  quotations,  from 
the  writings  of  fome  of  the  moft  eminent  divines  in  the  chriflian  church  :  Some, 
who  lived  in  the  early  ai^es  of  ir,  and  others,  of  later  ftanding.  It  may  per- 
haps not  be  amifs  to  infert  fon-.e  of  thele  quotations,  merely  to  let  us  know 
wliat  lias  been  the  general  received  opinion  of  chriftians  upon  this  important 
point,  in  the  various  ages  of  the  duirch,  though  we  have  not  their  reafonings  at 
large. 


[     '5     ] 

and  to  remedy  the  evi),  this  point  was  attended  to,  by  the 
ablefl  divines  for  fevcral  years,  viz.  whether  the  children  of 
parents,  who  were  not  comrTiUnicants  at  the  Lord's  table, 
were  proper  fubjefts  of  baptifnn  ?  At  length  a  general  fynod 
met  at  Bofton,  to  confider  and  anfwer  to  queftions  pro- 
pounded to  them  by  the  general  court ;  of  which,  this  was 
one,  viz.  Who  are  the  fubjefts  of  baptifm  ?  And  after  much 
prayer,  ftudy  and  converfe,  they  came  to  a  folemn.decifion 
upon  the  queftion  ;  advifing  that  parents  fhouid  be  admit- 
ted to  own  the  covenant,  even  though  they  were  not  ad- 
mitted to  the  Lord's  table,'  and  their  children  be  baptized. 
.Several  minifters  of  diftindion  oppofed  this  refult,  and  fome 
wrote  againil  it ;  however,  fooner  or  later,  they  fell  in,  al- 
moft  to  a  man. 

Mr.  Stone  goes  on  to  fay,  in  his  letter  to  Mr.  Mather,  I 
think,  unlefs  there  may  be  fome  conference  this  year,  in 
the  Bay*,  about  it  (i.  e.  about  owning  the  covenant)  chat 
we  may  fee  reafon  to  the  contrary,  our  churches  will  ad- 
venture to  praflice  according  to  their  judgement,  i.  e.  take 
in  all  fuch  children  as  members,  &c. 

Mr.  Mather,  of  Dorchefter,  referring  to  the  fame  matter, 
cxprefTes  himfelf  thus  :  For  my  parr,  my  thoughts  have 
been  this  long  time,  that  our  churches,  in  general,  do  fall 
fhort  in  their  pra6lice,  of  that  v»'hich  thp  rule  requires  in  this 
particular;  which,  I  think,  ought  to  be  this,  viz.  that  the 
children  of  church  members,  fubmitting  themfelves  to  tiie 
difcipline  of  Chrifl  in  his  church,  by  an  a(5t  of  their  own, 
when  they  are  grown  up  to  man's  and  woman's  eftate, 
ought  to  be  watched  over,  as  other  members,  and  to  have 
their  infants  baptized,  &c.  Thefe  miniilers  were  for  in- 
troducing the  pratflice  of  owning  the  covenant,  as  prepara- 
tory to  their  having  baptifm  for  their  children,  and  to  help 
tender  confciences  v^ho  were  doubtful  as  to  their  own  gra- 
cious eflate,  and  afraid  to  come  to  the  Lord's  table,  left 
they  fhouid  be  found  deftiruie  of  this  gracious  qualifi- 
^^//o;/,"andfo  be  moreguiky  than  if  they  fliould'  tarry  away. - 
But  though  thefe  divines  were  for  the  pracftice  of  owning 
the  covenant  for  this  purpofe,  yet  they  fpeak  of  children  as 
being  in  the  covenant,  previous  to  baptifm,  and  even  mem- 
bers of  the  church,  and  thus  having  right  to  the  feal  of  bap- 
tifm. We 

*  The  old  province  of  MafTacliufetts  Bay,  was  formerly,  for  the  fake  of 
brevity,  called,  by  fome,  7he  Bay, 


[     ao     ] 

*  We  have  the  anfwer  of  this  Mr.  Mather,  to  this  qnef?- 
tion,  viz.  when  thofe  that  were  baptized  in  infancy,  by  the 
covenant  of  their  parents,  being  come  to  age,  are  not  yet 
found  fit  to  be  received  to  the  Lord's  table,  although  they 
be  married  and  have  children,  whether  are  thefe  their  chil- 
dren to  be  baptized  or  no  ?  The  anfwer  is  in  thefe  words  : 
I  propound  to  confideration  this  reafon  for  the  affirmative, 
viz.  that  the  children  of  fuch  parents  ought  to  be  baptized. 
Thereafcn  is,  the  parents,  as  they  were  born  in  the  cove- 
nant, fo  they  ftill  continue  therein,  being  neither  cad  out, 
nor  deferving  to  be  fo  :  And  if  fo,  why  fhould  not  their 
children  be  baptized  ?  for  if  the  parents  be  in  covenant, 
are  not  the  children  fo  likewife  .?  is  not  the  tenor  of  the 
covenant,  I  zvill  be  a  God  to  thee  and  to  thy  feed  ?  Is  not  the 
text  plain  ?  A6ls  ii.  39.  The  promife  is  to  you  and  to 
your  children  ;  and  if  thofe  children  be  in  the  covenant, 
why  fhould  they  not  be  admitted  to  the  feal  of  the  cove* 
nant,  fince,  they  are  partakers  of  that  which  is  one  main 
ground,  v;hy  other  infants  are  admitted  thereto  ?  He 
adds,  if  their  parents  were  caftoutofthe  church  by  cenfures, 
or  fallen  away  from  the  fame  by  wilful  apoflacy  and  fchifm, 
or  deferving  to  be  cafl  our  by  reafon  of  fcandai,  then  there 
weremorereafonthat  their  infants  fhould  beexcluded  from  the 
feal.  But  fince  no  fuch  thing  can  be  faid  of  the  parents,  of 
whom,  we  fpeak,  a  good  reafon  fliould  be  given,  why  their 
infants  are  debarred.  For,  if  it  be  faid  that  the  parents  are 
not  confirmed  members,  nor  have  yet  been  found  fit  for  the 
Lord's  table,  1  cooceivc  this  need  not  hinder  their  infants  frorn 

baptifm, 

*  It  does  not  appear  tliat  (lie  praiSlice  of  cnvnlng  the  conjerant  (as  it  has  been 
temie(i)  ever  obtained  in  (he  chriftian  church,  until  it  was  introduced  by  the 
fvnod  ori662;  and  perhaps  none  would  contend  for  it,  unlefs,  for  the  rea- 
if'ons  tliat  influenced  the  f\  nod,  viz.  to  help  fender  confciences,  who  were  free 
to  fubfcribe  to  the  covenant,  and  own  their  indifpenfibie  obligations  to  be  for 
God,  yet  feared  led  they  (houldadd  fin  unto  iniquity,  by  approaching  the  table 
of  the  Lnrd,tt!iilfl  yet  it  was  matter  of  queflion  with  them,  whether  thev  were 
the  acrual  (ubjcOs  of  thofe  renewing  and  fandlifying  influences,  wliich  they 
fuppofed  to  be  a  necellary  qualification  for  a  lawful  attendance  upon  that  ordi- 
nance, and  alfo  to  prevent  the  rifinggcneration  from  growing  up  in  a  flate  of 
vifible  heathenifm.  And  though  I  revere  the  memory  of  thofe  ancient  wor- 
thies, as  much  as  any  man,  yet  I  would  not  be  underflood  to  quote  their  fenti- 
ir.pnts,  with  a  view  to  fupport  that  praflice  :  Nor  to  intimate,  that  I  confider 
ii!l  of  them,  as  plainly  taught  in  revelation,  or  free  irom  inconfifiencies  ;  what 
1  have  in  view  is,  to  give  their  opinion  with  regard  to  the  defign  and  import  of 
baptifm,  and  the  (landing  of  baptized  perfons  a^/wc/',  wliether  infants  or  adults, 
together  v/ith  their  rearoningf-,  •' 


[  -'  J 

b.aptifm,  To  long  as  they  (I  mean  the  parents)  u'o  neither  re-- 
nounce  the  covenant,  nor  doth  the  church  fee  jiid  caufe  to 
caft  thein  out  from  the  fame  ;  for  it  is  not  the  parents  fitnefs 
for  the  Lord's  table,  that  is  the  ground  of  baptizing  their 
children,  but  the  parents,  and  lo  the  children,  being  in 
the  covenant :  This  is  that  which  is  the  777ahj  ground  thereof, 
and  fo  long  as  this  doth  continue  not  diffolved  by  any 
church  cenfure  againft  .them,  nor  by  any  fcandalous  lin  of 
theirs,  fo  long  the  children  may  be  baptized. 

I  (hall  next  give  you  the  opinion  of  Mr.  Norton  upon 
this  queftion,  viz.  whether  the  children  of  parents  in  cliurcii 
covenant,  are  church  members  and  ought  to  be  baptized? 
Anfwer — Children  of  parents  in  church  covenant,  arc 
church  members,  and  ought  to  be  baptized.  This  anfwer 
ftands  upon  five  propofitions,  as  ill.  Children  are  capable  of 
confederating,  in  a  publick  perfon  ;  2d,  Children,  by  di- 
vine conftitution,  have  confederated,  and  do  fbill  confede- 
rate in  their  parents  ;  3d,  By  virtue  of  this  confederation, 
children  are  made  church  members  j  4th,  The  memberfliip 
of  children  confederating  in  their  parents,  is  a  didinil 
mcmberfhipfrom  the  memberlhipof  their  parents;  5th,  This 
didind  m.ember(]iip  gives  them  a  proper  right  unto  bap- 
tifm,  fo  that  they  arc  baptized  by  their  own  right,  and  not 
by  the  right  of  their  parents.  Under  the  fecond  prcpofi- 
tion  he  obferves,  '  Either  children  under  the  gofpel,  are 
confederate  in  their  parents  j  or  children  may  not  be  bap- 
tized ;  or  non  members  may  be  baptized  :  But  children 
are  to  be  baptized,  and  non  members  arc  not  to  l)e  baptiz- 
ed ;  therefore  children  under  the  gofpel  are  confedc.are  in 
their  parents.  External  baptifm  is  an  external  feal  of  tlie 
external,  not  of  the  internal  covenant  only  ;  and  ascircuin-* 
cifion  was  applied  only  to  fuch  as  were  in  covenant,  fo 
fhould  it  be  with  baptifm.  In  fupport  of  the  third  propo- 
fition,  he  obferves,  i  ft.  That,  that  in  children  which  givetli 
the  form  of  memberfliip,  maketh  children  church  irieiiibers  ; 
but  confederation  giveth  the  form  of  church  mcmberJliip  ; 
therefore,  confederation  maketh  children  church  rncmbcrs. 
2d.  That,  whereupon  God  declareth  children  to  be  in  cove- 
nant v^'wh.  him,  to  be /:?c/y,  and  to  have  right  unto  churc'i 
privileges,  makes  children  to  be  church  members.  But 
upon  confederatior,,  God  declareth  children   to  bf  hi  ccve- 


[  11  ] 

nmt  with  him,  to  he  holy,  and  to  have  right  unto  church 
privileocs,  Gen.  xvii.  i  Cor.  vii.  14.  Afts  ii.  39.  There- 
fore, confederation  makes  children  to  be  church  members. 
3diy.  That  which  diftinguilheth  between  children  in  church 
eilate,  and  children  aot  in  church  eflate,  makes  children 
church  members.  But  confederation  dillinguifheth  be- 
tween  children  in  church  eftate,  and  children  not  in  church 
cllate,  therefore  confederation,  &c.  4th.  Either  children 
are  members  by  confederation,  or  there  may  be  given  fome 
other  way  of  tiieirmemberfliip,  or  all  children  are  non  mem- 
bers. But  neither  ran  there  be  given  any  other  way  of 
their  memberlLip.  Neither  is  it  a  true  propofnion  that  -.11 
children  are  non  members.     Therefore,  &c. 

To  this!  might  add  the  teftimony  of  Mr.  Thomas  Shep- 
herd, fometime  paftor  of  the  church  in  Cambridge  :  This 
is  contained  in  a  letter  of  his  upon  the  church  membcrfhip 
of  children,  and  their  right  to  baptifm,  printed  firft  in  the 
year  1662,  and  reprinted  in  1769.  In  this,  he  alTerts  and 
proves,  that  children  are  members  of  the  vifible  church,  and 
that  their  memberfnip  continues  when  adult,  and  that  the 
children  of  believers  are  to  be  accounted  of  the  church,  un- 
til they  pofitively  reject  the  gofpcl ;  and  that  the  member- 
Hiip  of  children  hath  no  tendency  in  it  to  pollute  the  church 
;z(?':x;,  any  more  than  under  the  Old  Teftament  :  And  that 
children  are  under  church  dilcipiine.  It  would  be  long  to 
infert  all  his  reafons  in  lupport  of  his  pofnion  ;  it  is  alfo 
needlefs,  as  his  letter  is  in  the  hands  of  many. 

With  this  agrees  the  opinion  of  Mr.  Nathaniel  Rogers, 
formerly  pailor  of  the  church  in  Ipfwich.  His  words  are  : 
*'  To  the  queftion  concerning  the  children  of  church  mem- 
"b'ers,  I  have  nothing  to  oppofe,  and  I  wonder  that  any  fliould 
deny  them  to  be  members.  They  are  members  \vijenju  ec- 
clefiafticQ,  God  fo  calls  them.  The  church  is  fo  to  ac- 
count them  ;  and  when  they  are  adults  j^tatts,  though 
having  done  no  perfonal  aft,  yet  they  are  to  be  judged 
members  flill  ;  until  after  due  calling  upon,  they  fhall  re- 
fufe  or  negledl  to  acknowledge  or  own  the  covenant  of 
their  parents,  and  profcfs  their  belief  of,  and  fubjedion  to 
the  contents  thereof;  which  if  they  iTiall  deny,  the  church 
.  may  cafl^cr  or  difown  them." 

The 


i  ^3  1 

The  Rey.  Mr.  Prudden  of  Milford,  in  a  k'^-v  dated 
1651,  exprefies  himfelfthus  :  ^'"Thofe  children  who  are 
within  thf  covenant,  and  fo  members  of  it,  baptifm  cannot 
be  denied  unto.  But  the  children  in  queftion,  are  within 
the  covenant,  and  fo  members  of  it ;  therefore  baptifm  can- 
not bedenied  unto  them.  The  children  offuch  parents  as 
are  within  the  covenantof  the  church,  are  thcmfelves  within 
the  covenant  of  ihat  churchy  and /i?  members.  But  the  chil- 
dren in  queftion  are  the  children  of  ftich  parents  as  are  in 
covenant,  and  fo  members  of  the  church  j  therefore  they 
are  fo  themfelves."  He  adds,  "  the  aflumption  is  evident, 
becaufeelfe/«f^  their  parents  had  not  had  right  to  baptifm, 
the  feal  of  the  covenanr,  bur  they  had  right  unto,  and  i'o 
received  it :  And  the  fame  right  they  had,  the  children 
have,  who  are  included  in  their  covenant,  as  they  were  in 
their  father's.  If  it  be  faid  that  their  fathers  did  exprcfsiy 
engage  and  covenant,  butthofewo/j  I  anfwer,  that  the  co- 
venant is  the  fame,  and  of  the  fame  extent  in  the  one  cafe 
as  well  as  in  theother,  and  of  the  fame  force  to  bind.  Ex- 
plicit and  implicit  arc  buz  adjunds  of  the  covenant;  and 
therefore,  though  they  are  not  come  into  covenant  the  fame 
way  that  their  parents  did,  viz.  by  explicit  perfonal  cove- 
nanting, but  are  taken  in  by  the  father's  covenanting  for 
them  and  themfelves,  yet  it  feems  to  me,  that  they  are  not 
le/Sy  or  lefs  completely  in  covenanr.  Thus  thofe  divines 
feem  to  have  beejB  of  opinion,  that  a  perfon  may  be  cotn- 
pletely  a  member  of  the  covenant,  and  of  the  church  to 
which  his  parents  belong,  vvithout  explicitly  covenanting 
for  himfelf  :  And  that  this  covenant  and  church  (landing, 
continues  until  he  openly  reje(5ls  it."  Thefe  were  the 
fentiments  of  the  Rev.  Jonathan  Mitchel,  once  of  Cam- 
bridge, which  he  expreffcs  in  thefe  three  propoGtions,  viz. 
id.  The  whole  vifible  church  under  the  New  Teftament  is 
to  be  baptized.  2d.  If  a  man  be  once  in  the  church  (whe- 
ther admitted  at  age  or  in  infancy)  nothing  lefs  than  cenfura- 
bleevil  can  put  him  out.  3d.  If  the  parent  be  in  the  vifi- 
ble church,  the  infant  child  is/o  too.  And  adds,  Thefe 
three  things,  are,  all  of  them,  the  dodrines  c/  all  our  great 
divinesy  as  well  as  of  the  fcriptures. 

I  would  here  obferve  to   you,  that  Dr.  Increafe  '  Mather 
collefted  fome  of  thefe  fentiments  of  ancient  divines,  as 

tending 


t     24     ] 

tending  to  cftablifn  this  propofition,  viz.  That  the  children 
ofparelits  profefiing  the  religion  of  the  gofpel,  and  owning 
the  covenant,  though  not  admitted  to  the  Lord's  table,  were 
proper  lubjefls  of  biiprifm.  It  met  with  great  oppofition 
f(,r  a  kafon,  and  many  fharp  and  bitter  refieclions  were 
thrown  out  upon  thoie  who  were  in  favour  of  this  expedi- 
ent, to  prevent  general  vifible  heathenifm  in  the  knd,  fo 
far  as  confined  in  the  want  ofbaptifm,  which  occafioned 
this  Mr.  Mitchel  to  exprefs  himfelf  thus,  '*.!  fhould  bs 
\brry  if  there  were  to  be  found  with  us,  the  fy/hes  of  irregu- 
larities that  abound  among  our  antifynodical  people  in  the 
.  country,  who  ftick  not  to  defpife,  reproach  and  diftafte  fy- 
nods  and  minifters,  and  all  upon  the  account  of  this  matter, 
whereby  I  wifli  the  Lord  be  not  provoked  unto  anger.  And 
how  far  thofc  few  in  the  miniftry  that  have  appeared  in  op- 
pofition, may  have  been  accelTory,  I  had  rather  they  would 
ferioufly  confider  betwee^i  the  Lord  and  their  own  fouls, 
than  I  go  about  to  (rletermine. 

It  v.'cre  eafv  to  fill  many  pages  with  quotations  from  the 
refult  of  the  fynod  of  1662,  full  in  thefe  points;  ift.  They 
aflert,  that  they,  who  according  to  fcripture,  are  members 
of  the  vifible  church,  are  the  fubjefts  ofbaptifm.  In  proof 
of  which,  they  fay  that  baptifm  appears  to  be  the  feal  of  firft 
entrance  or  admiffion  into  the  vifible  church,  from  i  Cor. 
xii.  13.  Baptized  into  one  body  :  i.  e.  our  entrance  into  the 
body  or  church  of  Chrift  is  fealed  by  baptifm.  And  Rom. 
vi.  3,  5,  Gal.  iii.  27.  where  it  is  fliewed  that  baptifm  is  the 
facrament  of  union  or  of  ingrafting  into  Chrift  the  head, 
and  confequently  into  the  church  his  body  :  And  from  its 
anhvering  unto  circumcifion,  which  was  a  feal  ofadmiflfion 
unto  the  church  :  Hence  it  belongs  to  all  and  only  thole  that 
are  entered  into,  that  are  within,  or  that  are  members  o/the 
vifible  church.  They  obferve  that  circumcifion  isoftenpuc 
for  the  v/hole  Jewifii  church,  or  for  the  members  of  it ;  hence 
by  proportion,  baptifm  (which  is  our  gofpel  circumcifion, 
Col.  ii.  ir.  12.)  belongs  to  the  whole  vifible  church  under 
the  New  Teftament. 

They  afifert  r.lfo,  that  the  members  of  the  vifible  church, 
according  to  fcripture,  are   confederate,  vifible  believers, 
in  particular  churches,  and   their  infant  feed,  i.  e.   children 
in  minority^  whofe  next  parents,  one  or  both  are  in  covenant- 
In 


[    25    ] 

In  fupport  of  each  ofthefeaflercions,  they  offer  fevcral  rea- 
fons,  all  which  need  not  be  particularly  recited.  For  the 
kft,  they  fay,  ift.  The  covenant  of  Abraham,  as  to  the  fiib- 
fbanctofit,viz.  That  whereby  God  declares  himfelf  to  be  the 
God  of  the  faithful  and  their  feed,  Gen.  xvii.  7.  continues 
under  the  gofpel,  becaufe  the  believing  inchurched  gentiles, 
under  the  New  Teflamentj  do  ftand  upon  the  fame  root  of 
covenanting  Abraham,  from  v/hich  the  Jews  were  broken 
off.  They  are  put  into  the  fame  inheritance,  for  fub- 
ftance  (both  as  to  invtfible  and  vifible  benenrs  according 
to  their  refpeflivc  conditions)  are  of  the  Jame  body  and 
partakers  of  the  fame  promife  with  the  Jews.  At  the 
paffing  of  the  Jews  into  New  Tcftament  church  eftate,  the 
Lord  is  fo  far  from  repealing  the  covenant  intei-ell:  that  was 
granted  unto  children,  in  the  former  tefbamenr,  that  he 
doth  exprefsly  renew  the  old  grant,  and  tells  them  that  the 
promife  or  covenant  is  to  them  and  their  children^.  If  then 
the  feed  of  the  faithful  be  dill  in  the  covenant  of  Abraham, 
then  they  are  members  of  the  vifible  church  ;  becaule  that 
covenant  of  Abraham,  Gen,  xvii.  7.  was  properly  a  church 
covenant,  or  the  covenant  which  God  made  with  his  vifible 
church,  i.  e.  the  covenant  of  grace  confidered  in  the  ex- 
ternal difpenfation  of  it,  and  in  the  promifes  and  privileges 
that  belong  to  that  difpenfation.  After  referring  to  many 
paffages  of  facred  writ,  in  both  teftaments,  they  infer  that  the 
feries  or  whole  frame  and  current  of  fcripture  expreffions, 
doth  hold  forth  the  continuance  of  children's  mem.berfhip  in 
the  vifible  church,  from  the  beginning  to  tlie  end  of  the 
world.  But  thefe  hints  may  ferve  as  a  brief  account  of  the 
fynod's  fentiments,  and  as  a  fpecimen  of  their  reafonings  : 
I  would  recomiiiend  it  to  you  to  read  their  refult,  publiflied 
by  order  of  tiie  general  court,  held  at  Bollon,  and  com- 
mended to  the  confideration  of  all  the  churches  and  people 
of  thatJurifdi6tion. 

Yoii  will  obferve  that  thefe  divines  aoree  in  fentimenr, 
that,  as  the  children  of  the  Jews  were  included  with  their 
parents  in  the  covenant  of  God,  fo  the  children  of  believing 
parents  (even  if  they  are  not  confidered  as  communicants 
at  the  Lord's  table)  are  alfo  cliildrcn  of  the  covenant,  and 
D  as 

•Aasii.  39. 


[    "^6    ] 

as  fuch  have  right  to  the  confirming  feal  of  baptifm  :  And 
that  being  in  covenant  they  belong  to  the  vifibk  family  of 
God  ;  are  members  of  his  church,  and  muft  be  confidered 
and  treated  as  fuch,  until  they  either  openly  renounce  the 
covenant,  or  by  fcandalous  behaviour  obftinatcly  perfifted 
in,  render  themfelvesdeferving  of  cenfure  and  are  cut  off 
from  the  communion  of  the  faithful. 

Pedobaptills  do,  and  muft  (upon  their  principles)  hold, 
that  children  are  really  in  the  covenant,  by  God's  fove-  ' 
reign  conllitution,  being  included  wiih  their  parents  ;  for 
this  is  the  ground  and  reafon  of  their  being  admitted  to 
baptifm,  and  thus  publickly  fealed  for  God.  That  the 
church  is  eflentially  the  Jame  under  every  difpenfation  ; 
that  chriftians  are  grafted  into  the  fame  olive,  from  which 
the  Jews  were  broken  by  unbelief:  and  that  baptifm  has 
the  fame  place  in  the  covenant  of  grace,  under  the  prefcnt 
adminiftration,  that  circumcifion  had  under  the  former. 

The  Wertminfter  aflembly  of  divines  ap-pear  to  have  the 
fame  view  of  the  dcfign  and  import  of  baptifm,  when  they 
fay,  baptifm  is  not  to  be  adminiftered  to  any  that  are  out  of 
the  vifible  church,  and  fo  Grangers  from  the  covenant  of 
promife,  rill  they  profefs  their  faith  in  Chrift  and  obedience 
to  him:  But  infants  defcending  from  parents,  one  or  both 
of  them,  making  this  profciTion,  are  in  that  refped,  within 
the  covenant,  and  to  be  baptized  ;  they  alfo  add,  that  here- 
by the  parry  baptized  is  iolemnly  admitted  into  the  vifible 
(fhurch. 

I  will  add  a  very  few  of  the  many  quotations  I  have  by 
me,  wliich  I  before  referred  to. 

I,  By  baptii^m,  we  are  joined  with  the  church  and  are 
iTiCmbers  of  ChrilVs  vifible  body.  Be%a, 

1.  Baptifm  was  inRituted  as  a  vifible  fign  and  facrament 
of  our  initiation  into  the  church,  and  is  a  confirmation  of 
our  intereft  in  the  covenant  of  grace,  Pereus. 

3.  To  be  baptized  in  the  name  of  the  Father,  &c.  is  by 
the  outward  fign  of  washing,  to  be  made  one  of  God's  fami- 
ly, which  is  his  church  ;  and  to  be  a  partaker  of  the  privi- 
leges thereof.  Perkins, 

4.  Children,  by  baptifm,  are  folemnly  received  into  the 
bofmn  of  the  vifible  church.  Scot  Dire5fcry. 

5.  By  baptifm  we  are  admitted  Into  the  fam.ily  of  Chrift-^ 

and 


[     27     ] 

and  die  houfehold  of  faith  ;  have  a  facramcntal  sdminion 
into  the  vifible  kingdom  of  Chrift,  and  are  members  of  his 
vifible  body.  Naziavjen. 

6.  Baptifm  is  the  publick  entry  and  door  to  Chrifl's 
houfe,  or  the  ordinance  whereby  perfons  are  folem.nly  ad- 
mitted into  the  church,  and  made  members  of  Chrift's  fam.- 
ily.  There  is  the  fame  rcafon  for  adminiftering  the  ordi- 
dance  of  baptifm  to  infants  under  the  gofpel,  that  there  was, 
circumcifion  under  the  law,  feeing  baptifm  is  now  come  in 
its  room,  as  the  facrament  of  initiation,  or  entrance  into 
the  church  which  circumcifion  then  was.  Willijon.^ 

7.  Baptifm  is  defigncd  to  feal,  confirm  and  ratify  the 
covenant,  with  the  promifcs  thereof,  unto  thofe  with  whom 
it  is  eftablifhed  :  And  to  give  to  thole  a  folemn  admifiion 
into  the  vifible  church,  who  have  an  antecedent  right  there- 
to (by  being  born  within  the  pale  of  the  church) — This  is 
fpoken  in  reference  to  infants  of  believers.  Such  are  capa- 
ble of  thefcends  of  this  ordinance.  /.  Wbijlon. 

The  gentleman  that  miade  thcfe  cxtradls,  and  many  more 
of  the  like  import,  has  deduced  fi'om  them,  thefe  axioms 
and  corallaries,   viz. 

1.  Circumcifion  was  the  ancient  rite  of  initiation  or  ad- 
mittance into  the  Jcwifh  church,  and  all  who  received  this 
rite,  were  confidered  as  covenanters,  whether  old  or  young. 

2.  Baptifm  under  the  gofpel,  is  the  chriflian  circumci- 
fion, whereby  the  baptized  are  admitted  into,  and  conftitut- 
ed  members  of  the  vifible  body  of  Chrift  the  church. 

3.  That  every  one  to  whom  the  facred  rite  of  baptifm 
has  been  regularly  adminiftered,  is  a  member  complete  in 
the  church  of  Chrifi:^  and  denominated  chriftian. 

4.  Where,  and  whenever  a  profefiion  of  religion  was  re- 
quired, theperfonor  perfons  of  who-n  the  requircm.ent  was 
made,  were  either  Jews  or  infidels,  or  unbaptized  adults. 

5.  That  we  no  where  find  in  the  New  Teltament,  that  in 
was  ever  required  of  one  that  was  baptized  that  he  would 
make  a  profeffion  of  chrillianity,  in  order  to  his  enjoyment 
of  any  of  the  privileges  of  God's  houfe. 

6.  Infants  of  vifible  believers,  are  born  within  the  p^lc 
of  the  church,  and  heirs  of  the  promifcs,  therefore  have 
a  right  to  the  feal  of  the  covenant  *  .  n. 

*  Perhaps  fome  may  think  it  needlefs  and  impertinent,  to  colle»5l  fnch  ^^ 
number  of  extracts,  all  tending  to  point  out  the  defign  and  import  of  chrifiiau 

biiptilm  ; 


[       23       ] 

N.  But,  fir,  is  it  not  the  opinion  of  feme  cnninentchrif- 
tians,  that,  cllhough  baptijm  is  a  fed  of  the  covenant,  and 
fuppofes  the  recipient  to  be  a  member  of  the  covenant,  yet 
it  docs  not  introduce  him  into  any /-^rZ/Vz^/^r  church,  but 
rather  into  the  church  iiniverfal  ?  Thus  they  tell  us,  '  that  the 
catholick  church,  is,  the  univerfality  of  men,  profefllng  the 
doflrines  of  the  gofpel,  and  obedience  to  God  in  ChriiV^ 
accordingly  thereto,  and  that  baptized  infants  ^/^m^//)-,  be- 
long to  this  church  cnly,' 

M.  I  am  fenfible  that  great  and  good  men  have  differ- 
ed in  fentiment  upon  this  point.  Nor  would  it  be  difEcult 
to  oppofe  human  teilimony  to  itfelf  :  And  therefore  we  are 
to  try  it  by  the  (landard,  and  to  receive  it,  no  otherwife,  than 
as  it  appears  to  agree  with  reafon  and  revelation. 

Dovfb.  Owen  (a  very  eminent  divine  amongft  the  difient- 
ers  in  England)  was  of  the  opinion  you  mention  ;  and  }et 
held  that  baptized  perfons,  asjucby  were  proper  fubjedls  of 
difcipline.  However,  he  has  not  told  us,  whether  the  uni- 
verfal  church,  can,  and  ought  to  difcipline  her  members,  c«r 

whether 

baptidn  ;  efpccially  fincc  we  general')-  agree  to  confider  it,  as  a  vifib'.e  feal  or 
token  of  the  covenant  wliich  God  has  been  pleaied  to  make  wiih/omeof 
nnnkind,  tliercby  fepMrafing  them  from  vilible  heatliens. 

In  reply  to  whirl),  I  would  obfcrve,  that  v\e  have  Jome  reafon  to  apprehend 
that  abundance  of  chriffiaiis  have  not  duly  attended  to  the  delign  of  this  ordi- 
nance, and  probably  are  nolfovveil  edablifned  in  the  truth,  as  aiightbe  wifhcd. 
We  have  generally  confidered  baptized  children,  as.  being  in  a  flate  very  dif- 
ferent from  that  of  church  membc-vs.  V/e  treat  iliem  as  aliens  trom  the  com- 
monweailhof  the  goffiel  Krael  ;  particiilariy '■■  iih  regard  to  chrifiian  vvatch- 
ftdnefs  and  dilcipline.  'Tis  common  to  fay  of  them  that  they  are  not  in  the 
church',  and  ij  they 'wifl}  to  be  admitted  to  ffecial  frrcilcges,  thry  nwjl  johi  totke 
chinch  :  As  if,  hereby,  tliey  emerge  from  a  Hate  of  vifible  heathenifm,  and  com- 
liience  vifible  rhriOians.  This  is  to  treat  the  ordinance  of  baptifm  as  an  infig- 
mfirant  matter.  And  flnce  baptized  perfons  are  thus  trained  up  with  an  ha- 
liit  of  confidering  tliemfelves,  as  no  church  members,  'tis  not  to  be  wondered  at, 
that  they  are  not  willing  to  fubmit  to  tlmrch  diicipline.  -For  chrifb'ans  aie 
not  to  judge  thofe  that  are  'without.  But  if  baptifm.is  a  token  of  the  covenant, 
and  denotes  that  the  fubjeii:  does  belong  (not  only  \n  feme  fart,  as  fometimcs 
cxprcded.  but  rea/fy  AnA  fully )to  the  vifible  family  of  Chrift  ;  and  asfiuh,  liave 
either  an  immediate  or  remote  right  to  the  fpecia!  privileges  of  Chrift's  houfc  ; 
and  may  come  to  the  enjoyment  of  them,  as  their  right,  when  qualified,  'tis 
important  that  they  fhould  know  (heir  ftanding.  And  if  it  is  the  mind  of  Civrift 
ihat  fuch  perfons  Hiould  be  difciplincd,  great  guilt  does  lye  upon  thefe  churches 
for  neglecting  them  in  this  mnter.  And  if  chriflians  were  agreed  and  pro- 
perly  tpirited  to  revive  difcipline,  upon  this  plan,  'tis  eafy  to  fee  that  it  would 
liave  the  haf>picft  tendency  to  encourage  virtue  and  difcountenance  vice. 

I  liave  recited  the  incidental  remarks  and  brief  reafonings  of  feveral'  emi- 
nent divines  upon  the  fubjea,  the  rather  becaufe  the  contrafted,  and  perhaps 
wrong  views  of  many  chriftians,  refpedting  the  import  of  baptifm,  might  indgce 
them  to  charge  the  privileges  lierc  advanced,  with  the  imputation  otitoveltv  ; 
and  becaufe  the  fiibjcft  has  rarely  been  very  particularly  attended  to. 


[     =9     ] 
whether   an  individual  church,  may  go   amongfl  what  he 
calls  the  timverfality  of  inefiy  i^c.  and  difcipline /?fr  difor- 
derly    rrembers  ;  nor  indeed  where  and  how  they  may  be 
found. 

Jc  appears  from  the  New  Tedamcnt  in  particular,  that 
the  people  of  God  did  confederate  and  form  particular 
churches,  or  religious  focieties  for  the  purpofe  .of  chriilian 
fellowfhip  in  gofpel  ordinances  j  and  for  obvious  reafons, 
this  was  needful,  and  is  pradifed  to  this  day,  as'well  as 
heretofore.  But  are  we  any  where  told,  that  thofe  religi- 
ous focieties,  were  wont  to  require  of  their  baptized  chil- 
dren, when  arrived  to  adult  age,  to  own  the  covenant  as 
a  term  of  their  being  confidered  as  members  in  complete 
Jianding'i  Does  not  the  fJence  of  fcripture  in  this  matter, 
plainly  teach  us,  that  thofe  children,  whofe  parents  formed 
a  particular  church,  by  perfonally  covenanting,  were  con- 
fidered as  conneded  with  their  parents,  and  as  going  with 
them  into  that  religious  community  ?  If  not,  where  can  thejr 
be  found  ?  How  can  they  be  difciplined  ?  Will  they  not 
be  as  lambs  and  (lieep,  left  to  roam  at  large,  without  any  to 
infpeft  them  ;  to  prevent  or  recover  them  from  their  wan- 
derings ?  Does  it  confift  with  the  wifdom  and  goodnefsof 
the  great  fliepherd  of  the  chri-lian  fold,  to  leave  thofe  whom 
he  has  marked  for  himfclf,  in  fuch  a  loofc  Hare,  as  not  to  be 
fubjecl  to  the  care  and  inTpcction  of  rheir  brethren  ?  Is  it  not 
more  reafonable  to  fuppofe,  with  feme  of  thof*"  divines  al- 
ready referred  to,  and  with  the  fynod  of  1662,  that  the  chil- 
dren of  believing  parents  were  to  be  found  in  one  and  tlic 
fame  religious  community,  with  their  parents  ?  and  this 
tliey  fay,  appears, 

1.  Becaufe  fo  were  Ifaac  and  Ifhmael  of  Abraham's 
family  church  j  and  the  children  of  the  Jews,  and  profelytes 
of  ifrael's  national  church;  and  there  is  the  lame  reafon 
for  children  now  to  be  of  the  fame  congregational  church 
with  their  parents.  Chrift's  care  for  children  and  the  fcopc 
of  the  covenant  as  to  obligation  unto  order  and  govern- 
ment, is  as  great  rioiv  as  then. 

2.  Either  they  are  members  of  the  fame  church  wi'h  their 
parents,  or  oflbme  other  church,  or  non  members.  I'here  is 
no  ordinary  and  orderly  fianding  eftateof  church  members, 
but  in  fon:e  particular  church. 


[     30    ] 

3-  The  fame  covenant  a6t,  is  accounted  the  asfl  of  pa- 
rent and  child  :  But  the  parepts  covenanting,  rendered  hiin- 
felf  a  member  of  this  particular  church,  therefore  fo  it  ren- 
ders the  child  alfo. 

4.  Children  are  in  an  orderly,  regular  church  ftate  j  for 
they  are  in  that  ftate,  wherein  the  order  of  God's  covenant, 
and  his  inftitution  therein,  hath  placed  them.  Now  all  will 
grant  it  to  be  mod  orderly  and  regular,  that  every  chriflian 
be  a  member  in  Jome  particular  church,  and  in  that  parti- 
cular church  wherehis  regular  habitation  is— which  to  child- 
ren ufually  is,  where  their  parents  are. 

They  lay,  were  it  granted  that  the  apoftles  and  evangclifLS 
did  fome  times  baptize  fuch  as  were  not  members  of  any 
particular  church,  yet  their  extraordinary  ofticc,  large  pow- 
er and  commiflion,  renders  them  not  imitable  thereip  by  or- 
dinary officers,  for  then  they  might  baptize  in  private 
without  the  prefence  of  a  chi  iflian  aflcmbly,  as  Philip  did  the 
eunuch.  But  in  ordinary  difpenfation,  the  members  of  tlie 
vifible  church,  according  to  fcripture,  are  fuch  as  are  men- 
bers  of  fome  particular  church.  Becaufe  the  vifible  believ- 
er that  profeffedly  covenants  with  God  doth  therein  give 
up  himfelf  to  wait  on  God,  in  all  his  ordinances  :  But  all 
the  ordinances  of  God,  are  to  be  enjoyed  only  in  a  particu- 
lar church. 

D06I.  Owen  obferves,  '  that  when  God  would  take  the 
pofterity  of  Abraham  into  a  wt'N  -peculiar  ft  ate  ^  he  did  it  by  a 
folemn  covenant  whereby  they  coalefced,  into  that  church 
ftate,  which  abode  unto  the  time  of  reformation,  which  co- 
venant is  at  large  declared,  Exod.  xxiv.  and  that  this  was 
not  properly  a  covenant  of  grace,  or  covenant  of  works,  but 
a  particular  church  covenant,  by  which  the  people  engaged 
to  walk  in  the  commandments  and  ordinances  blamelefs.* 
If  fo,  might  not  thofe  warm  contentions,  refpeding  qualifi- 
cations for  church  fellowfhip,  which  have  fo  often  difturbed 
the  peace  of  the  church,  have  been  omitted  ?  But  was  there 
any  thing  in  that,  neiv  peculiar  church  ftate,  which  ejfentially 
diftinguifhed  that  church  from  the  church  of  God  before 
that  time,  and  after  the  time  of  reformation  ? 

When  a  church  is  formed  the  confederates  engage  to 
walk  in  the  commandments  of  Chrifl:  as  becometh  chrif- 
tians,  expe(5ting  to  enjoy  in  that  community,  the  external 

privileges 


[    31     1 

privileges  of  the  gofpcl,  of  which  this  is  one,  viz.  Tha6 
their  children  fhall  be  confidered  as  mennbers  of  that  rcli- 
ous  fociety,  as  was  the  cafe  under  the  Old  Teftament  difpen- 
fation  ;  for  the  church  «<?C£;,  is  the  ancient  church, 
Jlill  continued^  only  with  fome  circumftantial  difference,  as 
all  pedobaptifts  aftert  j  fo  that  as  children  were  then  born, 
within  the  pale  of  the  church,  and  grew  up  in  it,/o  it  isnciv. 

N.  But,  fir,  are  we  to  confider  you  as  obje£ling  to  the 
ufual  practice  of  our  churches,  \n  making-prof ejfion  of  religion 
and  owning  the  covenant^  in  order  to  a  perfon's  being  admit- 
ted to  fome  church  privileges,  particularly  to  the  Lord's 
table,  even  though  he  was  baptized  in  infancy  ? 

M.  I  am  not  objc6ling  to  the  pra(flice,  fo  far  as  it  is  de- 
figned  to  exhibit  evidence  of  a  perfon's  being  qualified  for 
admilTion  to  that  ordinance.  It  is  a  duty  of  chriftians  to 
watch  over  one  another,  and  not  fufFer  the  ordinances  of 
thegofpel  to  be  polluted  with  profane  hands.  They  there- 
fore ought  to  be  fatisfied  whether  thofe  who  defire  admif- 
fion  to  the  Lord's  table  have  the  requifite  qualifications  for 
it.  We  are  generally  agreed  that  no  one  (even  though  he 
bear  the  mark  of  difciplefiiip,  by  baptifm)  can  have  an 
immediate  right  to  that  ordinance,  in  the  view  of  his  bre- 
thren, who  does  not  appear  to  underfland  the  dodrines  snd 
to  praftifc  the  duties  of  chriftianity.  And  fince  a  publick 
profelTion  of  religion,  in  confequence  of  due  examihation 
(as  praftifcd  ^n  thcfc  churches)  may  ferve  as  a  publick  evi- 
dence of  a  perfon's  being  the  fubjed  of  thefe  qualifications, 
the  pradice,  may  be  admiffible,  and  may  anfwer  valuable 
purpofes.  But  if  the  defcendants  of  chriftian  parents,  have 
a  covenant  hoiinefs,  agreeably  to  that  of  St.  Paul,  i  Cor. 
vii.  14.  do  the  facred  pages  teach  us,  that  children  have 
no  relation  to  the  covenant  and  church  of  God,  any  other- 
wife  than  as  included  in  their  parents  covenant  :  And  that 
they  retain  this  relation  no  longer  than  they  continue  in 
their  minority,  unlefs  they  take  this  covenant  upon  them- 
felves,  by  publickly  owning  what  their  parents  did  for 
them  ? 

Do  we  learn  from  fcripture  that  baptifm,  when  applied 
to  an  adult,  is  a  feal  o{ his  own  covenant ;  and  when  applied 
to  an  infant,  is  a  feal  of  the  parents  covenant  ;  or  a  token 
of  his  faith  in  dedicating  his  child  to  God  ?  Will  it  not  fol- 
low 


[   r-  ] 

low  from  the  fentii-nent  here  fuppofed,  that  the  fignKication 
of  this  ordinance  varies  with  the  age  of  the  recipient  ?  and 
that  the  baptized  infant,  is  an  alien  from  the  connnnon- 
wealthoflfrael,  until  he  take  upon  himfelf  the  bonds  of 
the  covenant  ?  ■ 

But  was  a  Jewifli  child  admitted  to  circumcifion  on  the 
ground  of  his  being  included  in  the  parents  covenant  ?  Was 
this  ordinance  a  feal  of  the  parent's  faith,  in  devoting  him  to 
God  ?  and  did  he  loofe  all  his  relation  to  the  covenant  and 
churctiof  God,  when  he  became  an  adult,  unlefs  he  expreff- 
ly  owned  the  covenant,  according  to  the  ufage  of  ihefe 
churches  ? 

Is  nothing  pergonal  intended,  vv'hen  the  apoftle  fays,  el/a 
"j^ere your  children  unclear.^  hut  no--uj  are  they  holy  ?  and  does 
not  the  child  retain  his  right  to  baptifm,  even  if  his  parents 
are  dead  ? 

As  to  the  p  erf  on  al  federal  hollnefs  of  children,  the  fynod 
of  1662  obferves,  that  they  may  be  faid  to  be  mediate 
members  by  means  of  their  parents  covenanting,  as  an  in- 
flrumental  caule  thereof;  but  that  doth  nothing  vary  or  di- 
minifli  the  e/Jence  o( ihdr  memberfliip.  For  divine  inftitu- 
tion,  giveth  or  granteth,  a  real  and  perfonal  memberlhip  to 
them,  as  well  as  unto  their  parents  ;  and  maketh  the  parent 
a  publick  perfon,  and  fo  his  aift  their  s  to  that  end.  Hence 
the  eflenceof  m.emberfhip,  i.  e.  covenant  intereft  or  a  place 
and  portion  in  the  vifible  church,  is  really ,  properly,  psrfcn- 
cilly  and  ijnmediately  the  portion  of  the  child,  by  divine  gift 
and  grant.  Jof.  xxii.  25.  27.  Softallyour  children  make  our 
children  to  ceafe  from  fearing  the  Lord.  1h  at  your  children  may 
not  fay  to  our  children,  in  time  to  come,  ye  have  no  part  in  the 
Lord.  'Their  children  have  a  part  in  the  Lord,  as  well  as 
themfelves.  A  part  in  the  church  there,  or  church  men- 
berfhip,  or  memberfxiip  in  Ifrael,  are  terms  equivalent,  as 
pedobaptifts  fuppofe  ;  and  if  this  gives  them  a  right  to  the 
feal  of  baptifm,  as  a  confirmation  of  their  covenant  {land- 
ing ;  and  if  they  are  to  be  confidered  as  members  of  the 
church,  yea,  and  of  the  fame  individual  church,  to  which 
their  parents  belong  ;  then  this  profeflion  of  reli2;ion  is  not 
needful  mfich  cafes  to  conftitute  church  mernbei  (liip  :  Nor 
does  it  materially  alter  their  church  Handing,  becaufc  it  is 
but  a  renewal  of  covenant.     We  fpeak  indeed  of  admiting 

perfon  s 


I    33    ] 

pcrfons  into  the  church  by  profejion.  They  are  faid  to  bt 
church  members^  when  they  have  owned  the  covenant  which 
is  connmonly  ufed,  although  they  were  baptized  in  infancy, 
and  have  had  their  covenant  and  church  llanding  publickly 
acknowledged  and  ratified  by  baptifm.  The  natural  ten- 
dency of  this  has  been  to  lead  us  to  view  baptilm  as  an  un- 
meaning ordinance;  and  all  adultSy  whether  baptized  in. 
infancy,  or  brought  up  in  heathenifm,  equally  unconnefted 
with  the  vifible  family  of  Chrift,  until  they  make  a  perfonal 
profefTion  of.  religion.  Baptized,  perlons,  indeed,  would 
think  thei-nfelves  injured,  fliould  we  exprefsly  denominate 
ihtmheathens  ;  yet  they  really  place  themfelves  with  them^ 
and  are  fond  of  being  treated  like  them.  *  I  am  no  church 
member  (fays  one)  I  have  nothing  to  do  with  you^  nor  you 
with  me.  What  my  parents  did  for  me  in  my  infancy,  is 
nothing  to  me.  I  knew  nothing  of  the  matter,  and  there- 
fore am  not  holden  by  it.'  But  what  is  this  but  to  re-* 
nounce  their  baptifm,  and  to  break  that  covenant,  into 
which  God  did  admit  them,  by  his  ov/n  fovereign  authori- 
ty ?  Is  it  not,  in  all  juft  conftrudion,  to  Uy  *  we  do  not 
approve  of  the  confl:itution  God  has  made  ?  We  do  not  de- 
fire  to  belong  to  his  family,  or  to  have  any  conneftion  v/ith 
his  children.  We  are  ftrangers,  and  aliens  from  the  com- 
monwealth of  Ifrael.  We  choofe  to  be  fo,  and  to  confider 
Gurfelves  as  belonging  to  the  vifible  family  of  Satan.'  But 
had  an  Ifraelite,  circumcifed  in  infancy,  fpoken  this  language, 
would  not  God  and  man  have  conQdered  it  as  the  language 
of  vile  impiety  ?  And  ought  not  fuch  a  profane  fcoffer,  who 
like  Efau,  defpifed  his  birthright,  to  be  rejeded,  and  turned 
over  to  that  community  where  he  virtually  fays  he  belongs  ? 
For  indeed  there  are  but  two  vifible  kingdom^s  upon  earth. 
The  kingdom  of  Chrift,  and  the  kingdom  of  Satan,  divide 
and  include  all  mankind* 

A  perfonal  and  explicit  confent  to  the  cov_enant  is  not, 
in  all  cafes,  necefTary  to  bring  perfons  under  the  bonds  of 
it.  God  may  take  his  rational  creatures  into  his  covenant 
by  his  own  fovereign  authority  :  They  arc  then  indifpen- 
fably  bound  to  perform  the  duties  of  it;  and  may  expert 
the  confequences  of  'performingox  not  'performing  the  con-' 
ditions.  When  God  is  pleafed  to  make  his  covenan^knowQ 

to 
E 


[  34  J 
to  men,  it  is  their  duty  fincerely  to  fall  in  with  it,  and  to 
fdy  as  the  people  of  Ifrael  did,  when  they  were  led  to  renew 
covenant,  '  ail  that  the  Lord  hath /aid,  •will  ive  do,  and  will 
be  obedient."  And  thofe  who  are  not  capable  of  confenting 
to  the  covenant,  may  be  holden  by  it.  The  whole  con- 
gregation of  Ifrael,  including  their  little  ones,  were  con- 
fidered  as  entering  into  the  covenant  of  God,  and  into  his 
oath.  Yea,  fays  God,  I  make  this  covenant  with  him,  that 
is  not  here  with  us  this  day.*  And  'tis  upon  the  fame 
principle  that  God  is  pleafed  to  confider  the  children  of 
believing  parents  as  holy,  in  a  covenant  fenfe. 

N.  But,  fir,  does  not  the  New  Teftament  require  fome 
fpecial  qualifications  to  conftitute  church  memberfhip  ? 
Does  not  the  divine  being  fay,  that  he  would  make  znew 
covenant,  v/ith  the  houfe  of  Ifrael,  and  put  his  law  in  their 
inward  parts  ?  See  Jer.  xxxi.  which  is  quoted  in  the  let- 
ter to  the  Hebrews,  ch.  8th,  as  having  had  its  fulfilment^ 
in  the  peculiar  fpirituality  of  the  gofpel  difpenfation. 

M.  This  is  improved  by  antipedobaptifts  as  affording  a 
leading  principle,  in  their  fcheme  refpcding  the  fubjeft  of 
baptifm.  I  have  no  defign  to  meddle  with  that  contro- 
verfy.  The  fubject  has  been  thoroughly  confidcred  by 
many  v^riters.  Thofe  who  hold  to  infant  baptifm>  will 
not  improve  this  promife  and  predidion  to  weaken  thd 
covenaTjt-ftanding  of  the  children  of  believing  parents,  in- 
afmuch  as  their  right  to  baptifm  depends  upon  it.  Botb 
fland  or  fall  together.  If  children  are  to  be  baptized  they 
have  tlie  fame  relation  to  the  covenant  and  church  of  God, 
as  under  the  OidTeilament ;  and  as  the  church  is  \.\\^Jame, 
the  way  ofadmifQon  into  it  is  much  the  fame  as  heretofore,, 
and  the  fubjeils  and  qualifications  are //!:'£•  yk;;?^  .*  And  fince 
children  are  faid  to  belong  to  the  kingdom  of  Heaven,  and 
to  have  a  federal  holinefs,  as  the  children  of  the  Jews  had, 
pcdobap tills  infer  their  right  to  baptifm;  and  by  no 
means  fuppofe  the  covenant  to  be  new  in  fuch  a  fenfe  as 
to  exclude  infants  from  any  relation  to  it;  or  that  baptifm 
does  not  fignify  precifely  the  fame  that  circumcifion  did, 
as  to  the  relation  of  the  fubjed,  whether  an  adult  or  an 
infmt,  to  the  vifible  family  oif  God. 

This  prediction,  which  evidently  refpefls  the  eminent 
effufions  of  divine  grace  in  the  days  of  the  Meffiah,  and 
*Deut.  2j.  peculiar. 


I     3S     1 

peciiliar  fpirltuality  of  the  gofpel  dirpenfation  of  the  cove- 
nant of  grace,  has  been  fuppofed  to  fdvour  this  opinion, 
viz.  that  regenerating  graceis  a  neceflary  qualification,  for 
a  lawful  approach  to  the  Lord's  table.  Arid  alfo  that  bap- 
tized perlbns  do  enter  into  a  nezv  church  Jlate,  by  perfonal 
profeflion  and  covenanting;  as  ifbaptifm  when  applied  to 
infants,  conftituted  a  fort  of  middle  ftate  between  chriftiamty 
and  heathen i fill.  / 

Thofe  eminent  divines,  to  whom  we  have  referred,  do 
fully  alTert  the  complete  church  mem.berfhip  of  baptized 
children,  and  yet  fuppofed  that  none  might  lawfully  ap- 
proach the  table  of  the  Lord,  in  a  ftate  of  unregeneracy. 
This  indeed  Vv^as  not  the  objeft  they  had  mainly  in  view  ;  it 
was  rather  to  cftabliihi  this  point,  viz.  that  the  children  of 
parents  who  hadownedthecovenant,  though  not  in  full  com- 
munion, were  in  covenant,  and  from  hence  had  a  right  to 
baptifm,  the  feal  of  it  9  and  to  introduce  the  praftice  of 
owning  the  covenant,  as  we  before  obferved.  And  'tis  ob- 
fervable,  that,  that  fentimcnt  v/ith  regard  to  qualificationsy 
led  to  the  pradicc  of  owning  the  covenant,  and  has  alfo 
given  occafion  to  the  warm  oppofirion  it  has  met  with  : 
And  its  being  fo  generally  laid  afide,  has  brought  the 
churches  into  much  the  fame  ftate  they  were  in,  130  years 
ago  ;  that  in  many  of  them,  but  very  few  of  the  rifing  ge- 
neration, have  had  the  feal  of  the  covenant  put  upon  them. 

Indeed  if  we  fiiould  confult  the  writings  of  fome  of  thofe 
pious  and  learned  men,  we  fhould  be  at  a  lols  no  know 
what  were  their  fentiments  upon  the  matter  of  qualifica- 
tions. We  find  Doft.  Owen,  in  his  book,  intitled,  the  true 
nature  of  a  gofpel  church,  page  3d,  faying,  that,  *  whereas 
regeneration  is  exprefsly  required  in  the  gofpel,  to  give  a 
right  and  privilege  to  an  entrance  into  the  church  or 
kingdom  of  Chrift,  &c.'  And  after  enlarging  upon  this 
point  for  feveral  pages,  fums  up  all,  in  thefe  corollaries; 
'  Hence  it  appears  that  there  are  none  excluded  from  an  en- 
trance into  the  church  ftate,  but  fuch  as  are,  either,  ift, 
grofsly  ignorant  ;  or  2dly,  perfecutors  and  reproachers  of 
thofe  that  are  good,  or  of  the  ways  of  God  wherein  they 
walk  ;  or  3dly,  idolators  ;  or  4thly,  men  fcandalous  in  lives, 
in  the  commiftion  of  fins,  or  omiffion  of  duties,  through  va- 
rious habits  or  inclinations  ;  or  5thly,  fuch  as  would  par- 
take 


[     3«     ] 

ti\s  cf  gcfpd  ordinances  and  privileges,  yet  openly  avow, 
that  they  will  not  fubmit  unto  the  law  and  connmands  in  the 
gofpel  ;. concerning  whonn,  and  the  like,  the  fcripture  rule 
is  peremptory,  ^  fromjuch  turn  away.' 

N.  *  But  are  not  many  things  laid  in  the  bible  refpeding 
quali^cations  neceffary'to  conftitute  church  memberfliip, 
wliich  refer  to  the  ftate  of  the  mind  ?  Did  not  the  apoftle 
^eter  exhort  thofe  that  were  pricked  in  their  heart,  to 
repent,  in  order  that  they  might  be  baptized  ?  Did  not  Phi- 
lip require  of  the  eunuch  to  profefs  his  faith  in  Chrift  for 
this  purpofe  ?  Yea,  did  notour  Lord  himfeif  ^ir^^  to  bap^ 
tize  thofe  that  believe  ?' 

M.  Thefe  pafTages,  and  others  of  the  like  import,  are  of- 
ten improved  againft  infant  baptifm.  But  thofe  who  are  in 
favor  of  that  do6trine,  will  not  confider  them  as  applicable 
to  adults,  baptized  in  infancy,  unlefs  they  luppofe  infant 
baptifm  not  to  infer  a  ftanding  in  the  covenant  or  church  of 
God,  and  thus  make  a  material  difference,  between  bap- 
tifm and  cicumclfion  in  this  refped:.  Thefe  paffages  evi- 
dently refer  to  the  ftate  of  the  Jews  or  heathens  converted 
to  the  chriftian  faith,  and  dturing  communion  in  that 
church  :  Of  fuch,  it  would  be  expefted,  that  they  profefs 
their  faith  in  Chrift,  and  obedience  to  him,  as  a  condition  of 
their  being  admitted  to  baptifm.  Thus  an  idolator,  prof- 
elyted  to  the  Jewifn  faith,  muft  profefs  fubjedion  to  the 
Gad  of  Ifrae),  in  order  to  his  being  admitted  to  the  circum- 
cifion,  and  to  the  communion  of  that  church,  in  other  or- 
dinances. But  from  thence  we  cannot  infer  that  xhe  fame 
muft  be  required  of  an  adult,  circumcifed  in  infancy,  in  or- 
der to  his  being  confidered  as  a  member  of  the  church. 

N.  May  we  not  argue  for  the  pradice  of  adult  perfons 
owning  the  covenant,  though  baptized  in  infancy,  from 
that  in  If  xliv.  4.  5.  *  They  ftiall  fpring  up,  as  among  the 
grafs,  as  willows  by  the  water  courfes.  One  fliall  fay,  I  am 
ihe  Lord's  ;  and  another  fhall  cail  himfelf  by  the  name  of 
Jacob  ;  and  another  fhali  fubfcribe  with  his  hand  to  the 
Lord,  and  firname  himfelf  by  the  name  of  Ifrael.* 

M.  The  expreffions  ofy/??-/;?^/;^^  up  amongfi  the  grafs ^  arc 
fijppofed  by  fome  to  exprefs.,  in  a  figurative  manner,  the 
Handing  of  young  perfons  in  the  covenant,  who  grow  up 
with  their  fellow  faints,  under  the  care  of  their  brethren, 

and 


[    37    1 

and  with  the  cultivations  of  divine  grace,  until  they  conic- 
forward  to  a(fl  for  th^mfelvcs,  and  in  a  covenant  way,  en- 
gage to  be  the  Lord's.  Mr.  Henry  thinks  it  refers  to  the 
plentiful  effufions  of  divine  grace,  upon  the  Jews,  upon 
their  return  out  of  captivity,  when  they  fhould  renew  cov- 
enant, aspredided  in  Jer.  1.  5.  And  that  it  alfo  looks  fur- 
ther (till,  to  the  converfion  of  the  gentiles,  and  the  multi- 
tudes of  them  which  Ihould  be  joij;ied  to  the  Lord,  and  ad- 
ded to  the  church,  upon  the  efFufion  of  the  fpirit,  after 
Chrifi's  afcenfion.  Thefe  converts  v;ere  one  and  anothery 
very  many  of  different  ranks  and  nations,  and  all  welcome 
to  God.  Col.  iii.  11.  When  one  doth  it,  another  (hall  by 
his  example,  be  invited  to  do  it,  and  then  another.  Thus 
the  zeal  o( one,  may  pj'ovoke  many.  But  perhaps,  it  would 
be  ufing  great  freedom  with  this  prophetic  defcription  of 
multiplied  additions  to  the  church  of  God,  upon  the  abun- 
dant eiTufions  of  the  fpirit  in  the  times  of  gofpcl  grace,  to 
infer  from  it,  cither  that  it  had  been  the  practice  of  the  jew- 
ifli  church,  or  Jljouldh^  the  pradiceof  the  chriftian  church, 
to  require  of  thofe,  who  were  circumcifed  or  baptized  in 
infancy,  to  make  an  explicit  profeffion  of  religion,  when 
arrived  to  adult  age,  as  a  term  of  their  being  confidered 
members  of  the  church. 

N.  But,  fir,  if  a  publick  profeffion  of  religion  is  not  ef~ 
fential  to  a  complete  Handing  in  the  church,  may  we  not 
fafely  drop  it,  and,  without  ceremony,  ccnfider  all  baptized 
perfons,  as  fully  in  thcchurch  ?  But,  in  that  cafe,  *  might  we 
vot  fear  that  the  decline  of  religion^  ivould  be  more  rapid  than 
ever  ?' 

M.  You  will  recoiled,  fir,  that  I  have  not  objefted  to  the 
ufual  practice,  burhave  fuppofed  it  might  be  admitted,  for 
a  particular  purpofe.  But  is  it  not  to  treat  the  covenant  of 
God,  and  thefacrament  of  baptifm,  as  a  nullity,  to  fuppofe 
that  perfons  born  within  the  pale  of  the  church,  as  we  fomjC- 
times  exprefs  it,  and  folemnly  devoted  to  God  and  baptiz- 
ed into  Chriji^  to  be,  this  notwithftanding,  aliens  from  the 
commonwealth  of  Ifrael,  and  ftrangers  from  the  covenant  of 
promifci  andconfequently  as  belonging  to  the  kingdom  of 
Satan  ?  unlefs  there  is  fome  middle  {landing  ;  and  is  noc 
this  as  great  an  evil  as  to  confider  a  verbal  profeffion  of  reli- 
gion not  abfolutely  needful  in  order  to  bring  hifn  into  the 
church,  who  has  already  put  on  Chrifl  by  baptifm  ?  But  if 

baptifn^ 


[     3S     ] 

baptifm  be  a  feal  of  the  covenant  and  docs  imply  or  infer 
a  covenant  (landing,  as  pedobaptifls  have  generally  fuppof- 
ed  i  and  W this  alfo  infers  a  real  {landing  in  the  church  cr 
family  of  God,  agreeably  to  the  opinion  of  our  venerable 
forefathers,  where  is  'the  danger  of  confidering  baptized 
perfons  in  that  flate  where  God  has  placed  thern  ? 
-  The  protellanc  reformed  churches  have  ganeraily  paid 
more  refpeo:  to  the  covenant  Handing  of  baptized  perfons, 
than  the  churches  in" New  England  :  And  perhaps  the  de- 
cline of  religion,  has  not  been  nnore  rapid  any  wherCj  than 
here.  But  we  are  certainly  fafe,  if  we  leave  things  as  God 
has  left  them,  and  think  not  to  apply ourown  inventions, 
in  order  to  keep  the  ark  of  God  from  tottering  to  the 
ground.  Had  it  been  our  invariable  pra<5lice  to  confider 
zind  treat  baptized  perfons  indifcriminately  as  tkie  lambs  and 
ilieep  of  Chrift's  fiock,  agreeably  to  the  pradice  of  the 
church  of  God  under  the  former  difpenfation,  and  of  the 
chriftian  church,  'till  it  became  very  corrupt  ;  and  had  we 
exercifed  thatdifcipline  which  Chrifl  inflituted  for  thebenefic 
of  his  family,  we  might  hope  there  would  have  been  as 
much  religion,  and  lefs  impiety  and  vice,  than  there  »cw  /V, 
v;ithin  "the  limits  of  his  kingdom:'  But  now,  alas  !  a  great 
proportion  of  thofe  v/ho  have  been  baptized  into  the  name 
of  the  facred  Trinity y  ar^,  almofl  wholly  neglefted  as  to 
chriftian  watchfulnefs,  and  have  no  fuch  reftraint  to  keep 
them  from  open  iniquity. 

Doclor  I.  Mather  replies  to  an  obje6lion  of  this  import 
in  the  following  manner:  *  It  is,  fays  he,  a  zealous  and 
diligent  attendance  to  difcipline,  according  to  the  rules  of 
Chrift,  and  not  curtailing  the  covenant,  that  will  keep 
churches  pure.  There  are  two  ways  pra^tifed  by  man,  in 
order  to  keep  churches  pure,  the  one  is  hiimaUy  the  other 
divine.  The  human  way,  is  to  fir ai ten  the  grace  of  the 
Lord's  covenant,  that  is  the  way  of  the  anabaptills.  The 
divine  Vy/ay  is,  faithfully  to  attend  to  difcipline.  Now  it 
will  be  found  in  the  ilTue,  that  the  divine  ivay  only,  is  that 
which  will  attain  the  end.  Experience  doth  teftify,  that 
churches  have  been  pure  or  impure,  according  as  difcipline 
has  Pjourilhed  or  been  attended  to  amongft  them.  Look  a- 
broad  in  the  world,  upon  the  corrupted,  collapfed  churches, 
that  are,  in  many  places,  and  we  fliall  fee  that  they  have  lit- 
tle 


[    M    ] 

tkmQre  than  the  carcafe  of  difcipline  amongft  them,  with- 
out the  life  and  power  of  it,  which  is  the  true  and  great  rea- 
fon  of  their  corruption.' 

The  fynod  of  1662,  ah'b  reply  to  fuch  an  objeftion,  and 
fay:  **  That  the  owning  of  the  children  of  thole  that  fuc- 
cefTively  continue  in  covenant  to  be  a  part  of  the  churchy 
is  fo  far  from  being  de(\ru6tive  to  the  purity  and  profperity 
of  the  church,  and  religion  therein  (as  fome  conceive)  rhac 
this  imputation  belongs  to  the  contrary  tenet.  _  Tofeek  to 
be  more  pure  than  the  rule,  will  ever  end  in  impurity,  in 
the  iffue.  God  hath  ^o  framed  his  covenant,  and  confe- 
quently  the  conllitution  of  his  church  thereby,  as  to  dcfigii 
a  continuance  and  propagation  of  his  kingdom  therein,  from 
one  generation  to  another.  Hence  the  covenant  runs  to  us- 
and  to  our  Jeed  after  us,  in  their  generations.  To  keep  in 
the  line  and  under  the  influence  of  this  covenant  of  God,  is 
the  true  way  to  the  churches  glory  :  to  cut  it  off,  cuts  ofY 
the  profperity  of  Zion,  and  hinders  it  from  being  an  exter- 
nal excellency  and  the  joy  of  many  generations.' 

It  might  tend  greatly  to  prevent  profanenefs  and  immo- 
rality, and  to  encourage  virtue  and  every  thing  praife  wor- 
thy, if  whole  churches  v/ould,  from  time  to  time,  explicitly 
renew  covenant,  asthechurchof  Ifrael  did,by  God's  own  di- 
rection ;  and  as  fomechriftian  churches  have  done,  to  their 
own  fpiritual  edification.  But  to  require  baptized  perfons 
to  own  the  covenant,  upon  the  principle  of  their  not  being 
already  in  the  covenant,  and  ftanding  in  no  relation  to  the 
church  of  God,  has  been  productive  of  great  mifchief  to  the 
caufe  of  truth  and  religion,  as  it  has  led  baptized  perfons  to 
confider  themfelves  as  not  being  in  the  church,  and  there- 
fore not  amenable  to  their  chrillian  brethren,  for  any  of 
their  conduft.  This  has  cut  the  finews  of  chriftian  difci- 
pline. 

N.  Some  have  obfcrvcd  that  there  are  no  promifcs  ta 
perfons  baptized  in  infancy,  and  that  therefore  they  cannot  be 
confidered  as  complete  members  of  the  church  ofChrifr. 

M. ,  Antipedobaptifts  may  confiflcntly  make  this  objec- 
tion :  For  baptifm,  according  to  them^  does  not  entitle  the 
fubjeCl:  to  any  promife,  only  as  he  is  pofTeft  of  the  great 
qualification  of  faving  faith,  according  to  that  of  our  Sa- 

viour^ 


t  40  ] 

viour,  he  that  helieveth  and  is  baptized Jhall  hejaved,  Mark 
xvi.  16.  Hence  they  fuppofe  infants  arc  not  proper  Tub- 
jefts  of  baptifm.  But,  as  before  hinted,  I  liave  no  refpeft 
to  their  difcriininating  fcntiments. 

Pedobaptifts  have  generally  confidered  baptifm,  as  fuc- 
cccding  circumcifion,  and  as  having  the  fame  place,  and 
the  fame  intendment  in  the  covenant  under  theprefent  dif- 
penfation,  as  that  had  under  the  former — And  as  God  was 
pleafed  to  promife  Abraham  and  his  feed  that  he  would  be 
a  God  to  themy  and  inftituted  circumcifion  as  a  token  of  this 
promife,  as  well  as  a  token  of  their  covenant  engagements, 
to  do  to  all  that  the  Lord  Jhould command  themj  and  be  obedient ; 
fo  he  is  pleafed  nov/  to  engage  himfelf  to  believers  and  to 
thoirfecd  j  and  this  covenant  promife,  lays  the  lame  foun- 
dation for  baptifm,  as  it  did,  of  old,  for  circumcifion. 

On  this  ground  the  apoftle  Peter,  dircfbed  his  hearers  to 
be  baptized  in  the  name  of  Jefus  Chrifl.  For  the  promife 
is  unto  you  and  to  your  children^  If  the  promife  here  refers 
folely,  to  the  prophecy  in  Joel,  and  had  its  fulfilment  in  the 
wonderful  effufions  of  the  holy  fpirit,  in  his  miraculous  gifts 
at  that  time,  how  could  it  be  faid  to  be  to  them  and  their 
children,  and  to  future  generations,  any  otherwife  than  as 
they  would  be  an  evidence  of  the  truth  of  the  chriftian 
fcheme,  juft  as  the  accomplilhment  of  other  prophecies  ? 
for  thefe  gifts  were  not  beftowed  upon  them  indilcriminate- 
ly.  And  if  this  general  advantage  was  promifcd  in  this 
prophecy  to  all  whom  God  (iiould  call  into  his  church, 
might  not  many  other  predidlions  be  faid  to  be  promi- 
fes  of  good  to  the  whole  church,  in  the  fame  fenfe,  and  be 
equally  a  reafon  for  their  being  baptized  ?  Would  not 
fhe  apoftles  exhortation  appear  much  more  pertinent,  if  we 
(hould  confider  it  as  referring  to  the  covenant  which  God 
made  with  Abraham,  including  his  natural  oflfspring  wiihhis 
fpiritual  feed  amongfl  the  Gentiles  in  the  laft  days  ?  as  the 
general  promifes  of  God's  being  a  God  in  covenant,  with 
the  Jews,  was  a  good  reafon  why  they  fhould  receive  the 
feal  of  circumcifion ;  fo  the  fame  promife  continued  fQ  them 
under  the  chriftian  difpenfation,  would  contain  the  fame 
reafon  for  their  fubmitting  to  baptifm  :  And  as  this  is  re- 
peatedly referred  to  under  the  term,  theFrornife^  by  way  of 
evidence,  would  not  the  apollles  have  us  naturally  under- 

•Aasii.  39,  (land 


[     41     ] 

(larrdit  fo'in  this  place.  Thus  in  Rom.  iv.  13.  14.  vfhlcfi 
is  underftood  to  refer  to  that  promife  in  Gen.  xii.  3.  in  thc^ 
(hall  all  families  of  the  earth  beblefled,  or  thofe  whom  the 
Lord  our  God  (hall  call.  The  'promife^  has  plainly  this 
meaning  in  Gal.  iii.  17.  The  covenant  which  was  con* 
firmed  before  of  God  in  Chrift,  the  law,  which  was  430 
years  after,  cannot  difannul,  that  it  fhould  maTce  the'^romifs 
of  none  cffe6t  j  far  if,  as  he  goes  on,  the  inheritance  be  -of 
the  law,  it  is  no  more  of  promife,  but  God  gave  it  to  A- 
braham  by  promifcj  fo,  4th  ch.  28.  We  as  Ifaac,  arc  chiU 
drcn  ofthefromi/e.  Thefe  refer  to  the  covenant  in  which 
thefe  blerf!nga.wcre  promifed. 

If  the  reafon  here  given  why  Peter's  hearers  Ihould  re- 
pent and  be  baptized,  refer  to  the  covenant  as  we  have  con- 
fiJered  ic,  we  find  him  exhorting  them,  in  the  next  chapter. 
CO  repent  and  be  converted  that  their  fins  might  be  blotted 
our,  with  a  fimilar  reafon,  Te  are,  fays  he,  the  children  of  the 
covenant  which  God  772ade  with  our  fathers ,  faying  unto  Ahra- 
ham^  and  in  thy  feed  fo  all  all  the  kindreds  of  the  earth  be  bhj- 
Jed.  r 

But  all  agree  that  the  covenant  which  God  made  v;ith 
Abraham,  as  the  head  of  his  numerous  offspring,  extended 
tothen^whilft  in  infancy  j  and  can  a  peifon  be  in  the  co- 
venant of  God  and  not  be  a  fubjedl  of  fome  promife  ?  Did 
not  God  promife  that  he  would,  he  their  God  ?  And  are  noc 
the  children  of  believing  parents  fubjefts  of  the  fam.e  cove- 
nant blelfings  noWy  partaking  of  the  root  and  fatnefs  of 
the  olive  ? 

We  find  feveral  prophecies  in  the  old  Tcilamenc  refpe(5t- 
ing  the  acceffion  of  Gentile  covenants  to  the  church  of 
God,  which  refer  to  perfons  in  their  non-age,  and  impli- 
citly contain /)r(9;;2?/^i,  viz.  \L  xl.  11.  He  ff^all  feed  his 
flock  like  a  fhe-pherd  ;  he  fo  all  gather  the  lambs  in  his  arms! 
and  carry  ther,i  in  his  hojom.  xiix.  21.  22.  '^hen  fhalt  thou 
Jay  in  thine  hearty  who  hath  begotten  me  thefe y  feeing  I  have 
lof  my  children,  and  am  dejolatey  a  captive,  and  removing  to 
and  fro  .?  and  who  hath  brought  up  thefe  ?  Behold,  I  was  left 
alone  ;  thefe,  where  had  they  been  ?  Thus  faith  the  Lord  God^ 
behold  I  will  lift  up  mine  hand  to  the  Gentiles  and  Jet  up  my 
fiandard  to  the  people  ;  and  they  f jail  bring  thy  Jons  in  their 
arms,  and  thy  daughters  fhall  be  curried  upon  their  fooulders: 

This 
F 


[     42     ] 

This  is  not  to  be  reftridcd  to  the  return  of  the  Jcwifh 
church  fronn  captivity,  but  looks  forward  to  the  planting 
of  the  chriftian  church  by  the  preaching  of  the  gofpel  of 
Chrifl:.  The  church,  after  Ihe  had  loft  the  Jews,  who 
fhould  be  cut  off  for  their  infidelity,  Ihould  have  more 
children  than  when  the  Jews  belonged  to  her. 

The  6oth  chapter  alfo  fpeaks  of  the  great  increafe  of  the 
church  by  the  acccflion  of  the  Gentiles,  after  the  middle 
wall  of  partition  Ihould  be  broken  down.  But  what  is 
moft  to  our  prefent  purpofe  is  the  4th  verfe  j  Lift  up  thine 
eyes  round  about  thee  and  fee ;  all  they  gather  themf elves 
together^  they  come  to  thee,  thy  fens  fhall  come  from  far,  and 
thy  daughters  pall  be  nurfed  at  thy  fide. 

"  There  (hall  come  fome  ofboihfexes,fons  and  daughters, 
"  they  fhall  come  inthe  mioft  dutiful  manner,  as  thy  fons  and 
*'  thy  daughters,  refolved  to  be  of  thy  family  to  fubmit  to 
*'  the  laws  of  thy  family,  and  put  themfelves  under  the  tu- 
"  ition  of  it.  They  jQiall  come  to  be  nurfed  at  thy  fide, 
"  i.  e.  to  have  their  education  with  thee  from  the  cradle; 
"  the  church's  children  muft  be  nurfed  at  her  fide,  not  fcnt 
"  out  to  be  nurfed  amongft  ftrangers." 

If.  Ixv.  a^d.  They  are  thefe.edof  the  blejfed,  of  the  Lordy 
and  their  offspring  with  them.  From  thefe  and  other  fimi- 
lar  texts,  we  are  led  to  remark,  that  the  children  of  cove- 
nanted parents,  being  perfonally  in  the  covenant,  are  the 
fubjc<5ls  of  certain  promifcs  made  to  them,  either  explic- 
itly, or  by  plain  implication.  To  them,  with  their  pa- 
rents, belong  the  adoption,  and  the  glory,  and  the  covenant, 
and  the  fervice  of  God,  and  the  promifes  :  Rom.  ix.  4. 

Mr.  Shepherd,  in  his  treatifc  of  church-memberfhip  of 
children,  (in  pagef  andy)  obferves;  The  Lord  promifeih 
that  they  fhall,  above  all  others  in  the  world,  have  the  means 
ofdoing  them  good,  &c.  What  privilege  hath  the  Jew  (faith 
the  apoftle,  Rom.  iii.  i.)  and  what  advantage  by  circumci- 
fion,  if  by  nature  under  wrath  and  fin  ?  (for  upon  that'ground, 
he  makes  the  queftion)  and  anfwers,  'tis  much  every  way : 
but  chiefly  becaufe  to  them  were  committed  the  oracles  of 
God,  i.e.  the  word,  promifes,  covenant;  which  are  the  or- 
dinary means  of  faving  grace  and  eternal  good.  Others 
hear  the  word,  but  thefe,  in  outward  covenant,  cnjcy  it  by 
avenant  andprcmije.     Again,  the  Lord  promifeth,  that  the 

feed 


[    43    1 

feed  of  his  people,  indefinitely  confidered,  fhall  have  this 
hcart,(viz.  a  heart  that  would  rcfufefpccial grace  and  mercy) 
taken  away  ;  as  well  as  means  ufed  for  that  end  :  Deut.  xxx. 
6.  The  Lord  thy  God  wiU  circumcife  thy  heart  and  the  hea7't 
of  thy  feed,  to  love  the  Lord.  He  will  take  away  the  ftony 
heartj  not  indeed  from  all  in  outward  covenant  particularly, 
but  from  thele  indefinitely  \  fo  that  there  is  no  promife  to 
do  this  for  any  out  of  the  vifible  church,  tho'  God  of  his 
fovereignty  and  free  mercy  fometimcs  doth  fo  :  15ut  the 
protnife  of  this  belongs  indefinitely  to  thofc  of  his  church,  a- 
mong  whom  he  ufually  works  this  great  work,  leaving  him 
to  his  own  frecnefs  of  fecret  mercy,  to  work  thus  on  whom 
he  will  and  when  he  will.  If  by  promife  be  intended  any 
abfolute,  and  unconditional  promife  of  eternal  life,  to  the 
recipient  of  baptifm,  it  may  be  as  difficult  to  find  any  ftich 
promife  made  to  the  adult  as  to  the  infant. 

If  baptifm  is  to  be  confidered  only  as  a  feal  or  token  of 
faving  faith,  as  the  antipedobaptifts  aflert,  then  their  in- 
ference muft  be  admitted,  viz.  that  none  ought  to  be  re- 
ceived to  baptifm,  but  thcfe  who  are  capable  of  having  and 
excrcifing,  and  manifefting  this  grace  of  faith.  But  the  a- 
poftle  Peter  intimates  that  baptifm  will  fave  no  man,  with- 
out an  anfwerably  good  confcience  and  converfation*. 

Thofe  who  comply  with  the  duties  of  the  covenant, 
which  comprifc  the  whole  feries  of  Gofpel  obedience,  have 
the  promife  ©f  eternal  falvation,  and  confirmed  by  this  vifi- 
ble token  of  baptifm  ;  and  circumcifion  fignified  the  fame, 
and  to  all  that  were  the  fubjcvfls  of  it,  whether  adults  or  in- 
fanrs.  Whatever  promifes  of  fpiritual  good  things  were 
made  to  the  fubjeftsof  the  covenant  under  the  ancient  dif- 
penfation,  and  fealcd  by  circumcifion,  are  for  fubftance, 
continued  under  the  prcfent  difpenfation,  and  in  the  fame 
fenfe  fealed  by  baptifm. 

But  as  heretofore,  fo  now  there  are  many,  who  have  a 
complete  (landing  in  tlic  vifible  covenant  and  church  of 
God,  who  have  not  already  complied,  and  probably  never 
will/o  comply  with  the  terms  of  the  covenant,  as  to  be  en- 
titled tofalvation. 

But  as  thcfe  qualifications,  at  lead  fome  of  them,  are  in- 
ternal and  lie  out  of  our  fight,  they  can't  infiuence  us,  in 

judging 

*  I  Pet.  ili;  -ii. 


[  44  ] 
judging,  who  are  in  the  covenant  and  church  of  Godj  nor 
does  their  real  {landing  in,  or  relation  to  the  vifible  fannily 
of  God  on  earth,  depend  upon  their  being  poffeffed  of  thefe 
qualifications.  Some  are  of  Ifrael,  i.  e.  the  vifible  family 
and  church  of  God,  who  yet  are  not  I/raely  i.  e.  have  not  the 
fpiritand  temper  of  the  gofpel.  Rom.  ix.  6.  And  in  the 
2d.  chap,  of  this  Epiftle,  the  apoiUe  teaches  us,  that,  altho' 
circumcifion  was  a  feal  of  the  covenant,  and  fignified  that 
the  ancient  Ifraclites  were  God's  peculiar  people,  yet  it 
would  be  of  no  final  advantage  to  them,  if  they  did  not 
keep  the  law  :  For  he  is  not  a  Jew  which  is  one  cutivardly  ; 
neither  is  that  circumcifion,  which  is  outward  in  thefiefh  ;  but 
he  is  a  Jew  which  is  one  inwardly^  &c.  Not  that  the  apof- 
tie  v/oiild  fpeak  lightly  of  circumcifion,  as  it  was  infi:ituted 
by  God,  and  a  token  of  his  covenant :  But  he  would  hold  forth 
to  thofc  who  were  in  the  covenant,  the  great  imporcance  of 
their  attending  to  the  duties  of  it.  And  agreeably  to  this, 
he  obferves  ;  that  circumcifion  is  nothings  and  uncircumcificn 
is  nothing,  but  the  keeping  the  ccmniandments  of  God* : 
The  fame  may  be  faid  of  baptifm  j  and  the  fame  promifes 
are  implied  in  both.    . 

N.  I  have  often  thought  that  entering  into  the  church,  and 
quoMfj  cations  for  the  Lord's  table,  have  Ibmetimes  been  inju- 
dicioufly  blended  together;  a  perfon  may  be  a  member 
of  the  church,  in  complete  llanding,  and  yet  not  have  imn^- 
diate  right  to  the  Lord's  table,  according  to  Mr.  Norton's 
remarks  before  referred  to. 

M.  This  may  be  illufi:rared  by  the  apoCtle's  fimilitude  of 
a  child  under  age,  differing  nothing  from  a  fervant,  though 
he  be  Lord  of  allt.  A  child  in  its  infancy  is  as  much  a 
member  of  the  family,  as  when  grown  to  adult  age  :  And 
though  he  be  heir  to  an  inheritance,  may  not  come  into  ac- 
tual pofiefiion,  before  he  is  capable  of  improving  it ;  fo  the 
children  of  Chrift's  family  may  not  be  admitted  to  privileges 
bequeathed  to  them,  before  they  are  capable  of  receiving 
benefit  fronri  them  ;  nor  be  called  to  the  duties  enjoined, 
before  they  are  able  to  perform  them.  Not  that  the  apoftle 
had  the  ftate  of  individual  chriftians  in  view,  here,  but  is  ra- 
ther fcrting  forth  the  great  excellence  of  the  chrijiian  difpen- 
fanon,  beyond  the  Jewifh. 

But 

»  t  Corinth,  vii,  19.    f  Gal,  iv. 


[     45     ]       ■ 

N.  -  Bur  if  you  pleafe  fir,  we  will  now  proceed  to  the  other 
point,  ^iz.  that  of  difcipline.  This  has  occafioncd  muck 
fpeculation  amonglt  chriilians  ;  yet,  if  I  am  not  miftaken, 
it  is  but  little  underftood,  and  lefs  praclifed,  by  many,  who 
call  themfclve  chriilians. 

We  are  generally  fond  of  having  our  children  baptized, 
but  take  no  care  to  reftrain  them  Ironi  vicious  courfes,  by 
theexercife  of  church  difcipline  ;  and,  perhaps  a  great  pro- 
portion of  profclTing  chritVians,  do  not  confider  baptized 
perfons,  as  under  the  watch  of  their  chriftian  brethren,  iin- 
lefs  they  exprefsly  dtCiic  it,  by  owning  the  covenant. 
Ought  we  to  call  them  chrijlians  and  yet  treat  them  as 
heathens  ? 

M.  Church  difcipline  is  an  ordinance  of  Heaven.  Vv^e 
find  it  in  the  Old  Teftament  inftitutions  j  and  as  all  the 
members  of  that  church  were  intitled  to  the  benefits  of  it, 
fothcy  were  bound  to  fee  it  put  in  execution.  I'huujhalt  in 
any  wife  rebuke  thy  neighbour^  and  not  Jnffer  fin  upon  him,  was  a 
law  of  univerfal  obligation.  And  Chrilt  has  adopted  it  in- 
to his  inftitutes,  and  given  particular  diredions,  as  to  the 
manner  in  which  it  is  to  be  executed,  as  in  the  iSrhof 
Matt,  and  elfewhere.  And  perhaps  it  will  not  be  eafy  to 
fhow  why  chriftians  are  not  as  generally  bound  by  thii  law, 
iib   the  church  of  Ifrael  was, 

N.  I  have  heard  it  obferved,  that,  allowing  baptifm  to  be 
a  mark  of  difciplefnip,  yet  children  are  not  under  the  im- 
mediate watch  of  the  church;  it  is  rather  the  duty  of  par- 
rents,  to  take  care  and  bring  them  up  in  the  nurture  and  ad- 
monition of  the  Lord;  and  the  church  arc  to  watch  over 
the  parents,  and  fee  that  they  do  their  duty  to  their  chil- 
dren*. M. 

♦  Parents  often  fo  negle£l  their  duty,  as  to  the  education  of  their  children, 
«S  to  defervc  the  reproof  of  their  rhriliian  brethren.  We  »re  directed  to  exhort  one 
another  daily  :  And  It  may  be  our  duty  to  reprove  and  coun(el  each  other,  in  matters 
which  will  not  bear  a  publir.k  inquiry.  For  no  cafe  may  be  brought  before  the 
church,  which  will  not,  obftinately  perfifted  in,  defeive  tiie  higheft  ceisfure  :  And 
perhaps  it  will  be  difiicult  to  find  many  cafes  of  parental  regled  which  will  bear  a 
public  procefa. 

Parents  are  directed  to  bring  uf>  their  children  in  the  nurture  ar.d  admonition  rf 
the  Lord.  And  their  chriilian  brethren  rr.ay  affill  them  in  the  difcharge  of  tlieir 
duty.  And  for  the  church  to  confider  minors, when  arrived  to  yearsof  difcrelion,as 
under  her  immediate  watch,  is  not  to  interfi?re  with  parental  government  ;  or  to 
weaken  the  hands  of  parents,  as  fome  hsvc  thought,  but  rather  to  Ihengthcn  thcm< 

It  does  not  appear,  that  the  church  of  Ifrael  Uft  the  cafe  of  her  youth  wholly  wiih 
the  jjarsnts  :  But  fince  they  were  cojnpleie  meir.bers  of  that  KJi^Ious  ccintnimlty, 

we 


[     4S     ] 

?r.  Parents  are  under  fpecial  obligations  to  train  up  their 
children  in  the  way  they  ftiould  go;  God  and  nararc  re- 
quire this  of  them  ;  and  their  chriftian  brethren  ought  to 
inrped  their  condua  in  this  nfiatter  j  children  arc  wholly 
under  the  care  of  their  parents  for  a  feafon.  But  if  they 
are  the  lambs  of  Chrift's  Bock,  and  if  of  fuch  is  the  kingdom 
of  Heaven,  they  have  a  right  to  that  food  which  is  luited  to 
their  fpiritual  nourifnment.  And  when  they  are  capable  of 
underftanding  thenatui-e  apd  defign  of  this  ordinance  ;  of 
feeling  their  chriftian  engagements,  and  of  reaping  the  ad- 
vantages of  this  inftitution,  it  is  not  eafy  to  fee  why  they  are 
not  fubjecSts  of  difcipline,  and  why  the  church  ought  not 
to  grant  them  the  enjoyment  of  the  privileges  which 
Clirift  hath  bequeathed  to  the  members  of  his  family,  inde- 
finitely ;  unlefs  It  can  be  made  to  appear  from  fcripture,  that 
Chrift  has  denied  them  this  enjoyment,  until  fuch  time  as 
they  own  the  covenant  and  put  thcmfelves  under  the  watch 
of  the  church. 

N.  ButMTiay  they  not  be  left  without  this  privilegei^ 
if  they  will  not  defire  the  enjoyment  of  it,  by  owning  the 
covenant  ? 

M.  If  the  laws  of  Chrift  require  that  they  fhould  cxprefs 
their  df/ire  in  this  vjay^  then  for  them  to  live  in  the  appa- 
rent carelefs  or  wilful  negleft  of  this  duty,  is  a  fcandalous 
breach  of  thefe  laws.  But  what  is  more  abfurd  than  to 
fuppofc  a  member  of  Chrift's  family  may  be  guilty  of  fuch 
3  negledl,  and  yet  his  brethren  have  no  right  to  call  him 
to  account  for  it  ?  On  thst  fuppofition,  may  not  a  parent 
leave  his  child  without  reproof  and  corre6tion,  though  he 
greatly  need  it,  'rill  he  ftiall  afk  it  as  a  favour,  or  claim  it 
ashis  privilege  ?  In  that  cafe,  might  we  not  expe6l  that  an  in- 
confiderate  and  froward  child  would  greatly  fuffer  for  want 
of  difcipline  ?  Then  an  inconfidcrate  member  of  Chrift's 
family  would  be  fo  far  from  fecking  to  enjoy  rhe  privi, 
leges  of  this  ordinance,  that  he  would  with  to  get  away 
from  it. 

But 

wc  mtift  foppofa  (hat  fhe  confidered  tliem  as  Jntitled  to  the  privilege  of  her  watch 
and  ciilcipline. 

But  fhonld  we  ndmit  that  the  church  is  to  difcipline  minor*,  through  the  nnedium 
of  the  parents,  is  not  fi;.-  bound  to  take  them  under  her  immediste  care,  when  the 
law  fe;s  them  free  from  parsntal  governmenr  ?  Otherwife,  will  it  not  follow  (hat 
ihey  loofetlieir  relition  to  the  vifibie  fsmiiy  of  Chrift,  and  are  transferred  to 
th«  Devil's  kingdo.n,  the  moment  they  c«ai'e  to  be  under  their  parents  control  ? 


I 


[     47     1 

But  the  goodnefs  and  grace  of  Chrift,  forbid  us  to  fup- 

pofe  that  he  fhould  leave  the  enjoyment  of  this  privilege  to 
the  choice  of  fuch  inconfiderate  perfons  :  He  has  rather  en- 
joined it  upon  his  difciples  to  watch  over  one  another,  and 
to  adminifter  this  wholefome  food,  as  there  may  be  occafion. 
The  duty  of  the  church  in  this  matter,  is  very  independent 
of  the  choice  of  the  offender  ;  they  are  to  attend  to  him,  as 
he  would  defire,  were  he  governed  by  rcalon. 

N.  But  may  not  the  matter  of  difciplinc  be  left  with  pa- 
rents and  mafters,  fo  long  as  children  remain  in  their  mino- 
rity ? 

M.  The  bible  no  where  determines  how  long  a  child 
does  remain  in  his  non  age;  nor  does  it  confider  difciplinc, 
with  reference  to  that :  human  prudence  mufl  determine 
this  matter.  The  lambs  of  the  flock  ought  to  be  dealt 
with  according  to  their  age,  and  other  circumfbances  ;  and 
fhould  be  called  to  thofe  duties  which  they  are  capable  of 
performing,  and  admitted  to  thofe  privileges  which  they 
are  fitted  to  enjoy  j  and  their  brethren  of  greater  age  and 
riper  judgment,  muft  detcrnQine  when  this  is  the  cafe  ;  fome 
will  appear  to  be  capable  of  enjoying  the  benefits  of  this  or- 
dinance, fooner  than  others. 

Proceeding  upon  this  general  rule,  fome  are  admitted  to 
the  Lord's  table,  very  early  in  life  ;  and  fuch,  all  agree,  arc 
under  the  watch  of  the  church,  even  though  in  their  minor- 
ity. 

And  befides,  how  long  a  child  continues  a  minQr\  is  a 
matter  determined  by  human  authority  ;  and  under  fome 
conftitutions  they  ar€  agents  in  law,  at  an  earlier  period 
than  under  others. 

But,  fir,  in  my  turn,  I  would  afl^  whether  you  fuppofe, 
that  thofe  who  obje6b  againfl:  admitting  fuch  perfons  to  the 
privileges  of  this  ordinance,  would  confider  them  as  fobjetfls 
of  difciplinc,  when,  by  la'-ju,  they  ceafe  to  be  under  the  im- 
mediate care  and  control  of  their  parents  ? 

N.  Indeed,  fir,  I  fuppofe,  that  with  many,  it  is  defigned 
merely  as  d^put  off,  or  excufe  for  taking  no  care  at  all  of 
baptized  perfons.  For  luch  are  generally  negle6led,  not 
rtierely,  'till  they  grow  i/p^  but  'till  they  grow  dd^  yea,  7/7/ 
they  die. 


[    48     ] 

■  M.  r  conclude  this  is  the  cafe  j  and  "thcrcf-ore,  as  before 
observed,  the  ordinance  cfbaptifnn,  is  generally  treated  as  a 
very  unmeaning  thing,  in  as  much  as  no  nnatei  ial  difference 
IS  made  between  the  {landing  of  baptized  perfofis,  and  vifi- 
b!e  heathens.  So  that  a  by  (lander  might,  with  propriety 
afk,  what  advantage  hath  the  baptized  perfons,  above  thofc 
who  are  without  ?  or,  what  profit  is  there  in  baptifrn? 

N.  I  have  heard  it  afferted,  that  the  defign  of  baptifrn, 
is,  to  engage  the  parent  to  take  care  of  his  children,  or,  to 
fervc  as  a  memento  to  him,  to  bring  them  up  in  the  nurture 
and  admonition  of  the  Lord,  and  that  it  fignified  nothing  as 
to  the  covenant  Handing  of  the  recipient. 
•  M.  Parents  are  indeed,  llrongly  bound  to  educate  their 
children  religiouflyj  the  cbmmand  of  God  lays  them  un- 
der great  obligation  thus  to  do,  and  their  engagements  con- 
lift  in  their  folemn  promife  to  comply  v;ith  this  command. 
But  is  it  not  trilling  to  fuppofe,  it  fhould  fignify  nothing 
further,  as  to  the  recipient,  than  that  he  had  right  to  expcd: 
his  parent  would  do  his  duty  to  hinTc"  If  baptifrn  fignifies 
nothing  more,  neither  did  circumcifion,  nor  is  there  any. 
propriety  in  terming  it  a  feal  of  the  covenant,  or  in  admi- 
niiiering  it  to  adults,  inafmuch  as  they  are  not  under  the 
care  of  parents  and  guardians.  One  would  fufpedl,  that 
this  fuggeflion  was  defigned  to  relieve  fome  favourite  opin- 
ion from  embarrafTmcnr. 

N.  But  if  it  be  allowed  that  baptifrn  is  a  feal  of  the  co- 
venant, in  the  room  of  circumcifion,  and  that  baptized  chil- 
ch-en  are  members  of  the  church,  may  they  not  loofe  xhis' 
mcmbcrfliip  and  ceafe  to  be  vifible  chritlians,  provided 
ihey  negleft  to  own  their  baptifmal  engagements,  v.hcn 
arrived  to  adult  age,  and  alfo  appear  to  be  carelefs,  irreligi- 
ous and  prophane  ? 

M.  Is  it  not  abfurd  to  fuppofe  that  a  perfon,  under  the 
watch  of  the  church,  fliould  yet  become  an  heathen,  in  the 
view  of  his  chriiiian  brethren,  without  ever  being  dealt  with 
as  a  diforderly  perfon  I  when  perhaps  his  prophanenefs  and 
impiety  are  in  fome  meafure  owing  to  their  very  criminal 
neglect  ?  May  not  their  negleft  be  as  faulty  and  fcandalbus, 
even  as  the  youth's  immorality  ?  Does  it  ceafe  to  be  the 
duty  of  a  church  to  watch  over  baptized  perfons,  merely 
becaufe  they  have  neglected  to  do  it  ?  Are  not  the   church, 

in 


[     49     ] 

in  fome  meafure  anfwerable  for  the  wickednefs  of  thofe  dif- 
folute  youth,  for  whom  the  rod  of  difciplinc  was  inftitutcd 
and  put  into  their  hands,  and  who  might  hopefully  have 
been  reftrained,  or  reclaimed,  had  their  brethren  done  their 
duty  to  them  ? 

If  one  member  of  the  church,  may  loofe  his  church  re- 
lation, without  ever  being  dealt  with  as  a  diforderly  pcrfon, 
why  not  another  ?  Why  may  we  not  lufFcr  communicanis 
to  goon  in  fin, 'till  they  have  become  openly  very  wicked, and 
then  fhut  the  door  of  the  church  upon  them,  telling  them 
they  are  fit  only  for  Satan's  kingdom,  though  we  have  doni^ 
nothing  to  reclaim  them  ? 

The  laws  of  Chriil  bind  chriftians  to  watch  over  each 
other  ;  and  if  any  one  (trays  from  the  path  of  duty,  the  reit 
ought  to  endeavor  to  reclaim  him  by  chriftian  difciplinej 
and  if  irreclaimable,  rejed  him,  as  our  Lord  direfts.  But 
what  more  abfurd  than  to  fuppofe  that  pad  neglcdl  of  duty 
can  free  us  from  obligations  to  duty  for  time  to.  come  ? 

The  pious  prefidentWadfworth,  oblerves,  that  *  children 
of  the  covenant  do  notceafeto  be  in  God's  covenant,  rnere^ 
ly  by  their  growing  up  from  an  infant  to  an  ^aduk  Rate,  as 
fome  are  apt  to  imagine.  No  indeed,  God  tvill  he  evsr 
mindful  of  his  covenant^  he  has  commanded  his  covenant  for  ev- 
er ^  Pf.  iii.  5.  9.  Ifware  unto  thee  and  entered  into  covenant 
with  thee^  faith  the  Lord  God,  and  thou  hecameft  mine^  Ezek. 
xvi.  8.  Thofe  in  God's  covenant  are  his,  he  will  not  alien- 
ate his  right  to  them,  and  none  elfe  have  authority  to  do  ir. 
(Bonds  of  Baptifm,  page  27,  28.)  Again,  he  fays,  thefe 
children  admitted  in  minority,  when  grown  up,  do  conti- 
nue in  God's  covenant,  vifible  members  of  his  vifible  church, 
unlefs  juftly  excommunicated  for  their  wickednefs.'  (Trea- 
tife  of  Baptifm,  page  38.) 

N.  You  have  referred  to  the  teftimony  of  feveral  emi- 
nent minifters,  in  confii'mation  of  this  point,  viz.  that  all 
baptized  perfons  are  members  of  the  church  of  Chrift  ;  do 
they  alfo  agree  in  this,  that  they  are  fubjccfts  ofdifcipline  ? 

M.  You  will  recoiled  that  the  great  thing  they  had  in 
view,  was  to  eitablifh  this  point,  viz.  That  the  children  of 
confederated  parents,  were  in  the  covenant,  and  therefore 
had  right  to  baptifm  as  a  fcal  of  the  covenant  j  fome  aflerc 

that 
G 


[      JO       ] 

that  they  are  born  within  the  pale  of  the  church,  in  confc- 
quence  of  God's  fovereign  conftitution.  And  all  of  them 
were  clearly  of  opinion,  that  when  baptized,  they  have  areal 
al  and  full  ftanding  in  the  church  of  God.  Yet  fome  of 
them  incidentally  affert  the  right  of  fuch  to  difcipline. 
Thus  Mr.  Shepherd  in  his  printed  defence,  of  the  nine  po- 
fitions,  page  143,  does  maintain  the  church-memberfhip  of 
children  and  their  fubjedLion  to  difcipline. 

Mr.  Mitchel  exprcfies  himfelf  thus,  '  I  think  that  when 
all  ([ones  are  turned,  it  will  come  to  this,  that  all  the  bap- 
tized are,  and  ought  to  be,  under  difcipline  in  particular 
churches.'     Page  7th  of  poilfcript. 

Do(5l.  I.  Mather  is  very  particular  in  affcrting  and  prov- 
ing, that  fuch  perfons  are  iubjedls  of  difcipline.  Thus  in 
his  difcourfe  concerning  the  fubjc6l  of  baptifm,  page  27, 
he  fays  : 

ifb.  Baptized  perfons  arc  under  the  difcipline  and  gov- 
ernment of  Chrili,  for  baptifm  doth  engage  the  receiver  of 
ir,  unto  an  obfervance  of  all  that  Chrifl:  doth  command, 
and  therefore  unto  a  fubjedion  unto  the  difcipline  which  is 
by  him  appointed.  Matt,  xxviii.  19,  20.  Whenaperfon 
is  baptized,  he  is  folemnly  admitted  into  Chrift's  fchool. 
Can  one  be  admitted  into  Chrift's  fchool,  and  yet  notlub- 
jed  to  the  orders  and  difcipline  of  the  fchool  ? 

Again,  Baptifm  is  the  livery  which,  of  right,  appertaineth 
to  Chrift's  houfhold  fervanrs.  Surely  if  a  man  accept  of 
that  livery,  he  doth  thereby  fubmit  himfelf  to  the  laws  and 
government  of  Chrift- which  are  exercifed  in  Chrift's  family 
on  earth. 

3d!y.  That  difcipline  and  government  which  Chrift  hath 
appointed  in  his  church,  hath  been  exercifed  towards  chil- 
dren (according  to  their  capacity)  in  all  ages  of  the  world. 
So  it  was  when  the  churcfi  was  domeftical.  Gen.  iv.  16. 
and  xxi.  10.  This  I  take  it  is  queftioned  by  none  or 
very  few  ;  page  29.  The  reformed  church  hath  ever 
owned  this  truth.  As  for  thofe  pure  churches,  that  for  a 
long  time  flourifncd  in  Bohemia,  Commenius  teftificth  con- 
cerning them,thate\'en  children  as  well  as  others  were  under 
difcipline.  Thus  alfo  it  was  in  that  gathered  church  which 
was  in  London,  in  the  davs  of  Edward  the  6th,  as  their 
fiimous  paftor  John  Alaflb  hath  declared.  And  in  one 
word,  in  reformed  churches  generally,  and  the  churches  of 
Plymouth  colony,  at  this  di,y,  extend  difcipline  towards 


[     5'     ] 

their  children  (as  the  martcr  cloth  require)  and  difmifs  theui 
alfo  (when  by  removal  put  upon  it)  to  other  churches. 
And  further.  This  extending  of  diicipline  cowards  the  chil- 
dren of  the  church,  which  we  plead  for,  hath  been  the  ca- 
tholic pratflice  of  the  church  of  Chrill,  in  all  places  and 
ages,  which  is  a  great  argument  to  prove,  that  it  hath  the 
{lamp  of  jus  divinum  upon  it. 

4thly.  God  hath  owned  and  blcfled  the  application  of 
church  difciplinc  towards  the  children  in  queilion  for  much, 
yea  for  laving  good,  &c. 

5thly.  The  neglect  of  difcipline  towards  the  children  in 
queftion,  hath  been  the  woful  caufe  of  much  evil  amongil 
us.  There  are  many  fad  complaints  againfl;  the  rifing  ge- 
generation,  and  too  much  caufe  for  them.  But  how  much 
ladder  would  it  be,  if  they  who  make  fuch  complaints  fliould 
be  any  way  chargeable  with  the  guilt  of  thefe  miifcarriages, 
by  withholding  from  this  generation,  that  which  is,  by  the 
Lord's  appointment,  the  means  of  reltrainc  and  recovering 
from  this  evil.  This  very  negled  hath  brought  a  wound 
upon  thefe  churches,  which  (except  the  Lord  be  very  mer- 
ciful) is  become  immedicable  and  incurable.  Children 
have  been  let  alone  fo  long  ;  and  many  of  them  fuch 
belialifts,  as  that  (though  once  it  might  have  been  done 
with  much  eafe)  it  is  now  become  difficult  and  almoft  an 
impolTibility  how  to  bring  them  under  the  yoke  of 
Chrift. 

But  what  anfwer  they  will  give  to  the  Lord  at  that  day, 
at  whofe  door  this  evil  (hall  lie,  I  know  not  :  But  fome- 
times  have  had  inv/ard  tremblings  to  think,  I  would  not  for 
all  this  world,  that  the  guilt  of  the  mifcarriage  of  fo  many 
fouls  fliould  lie  at  my  door. 

I  have  been  thus  particular  in  reciting  the  doflor's  re- 
marks, bccaufe  they  are  very  applicable  to  the  (late  of  our 
churches  in  general,  at  this  day. 

N.  But,  fir,  is  it  not  a  proper  exercifc  of  difcipline  to 
hold  baptized  perfons  off  from  owning  the  covenant,  if  they 
have  been  guilty  ofgrofs  immorality, -until  they  fhall  make 
gofpel  fatisfa6lion  ?  And  have  we  any  thing  more   to  do  ? 

M.  Here  let  me  obferve,  ift.  If  thefe  perfons  are  not  in 
covenant,  and  not  anfwerable  to  the  church  for  their  con- 
duft ;  it  cannot  be  improved  as  an  objedion  to  their  make- 
ingprofefllon  of  religion,  becaufe  this  is  to  judge  thoje  that 


[     52    ] 

itre  wilhouty  which  the  apoftle  intimates  wc  have  no  right  to 
do*. 

2dly.  This  has  an  invidious  appearance  and  may  tend  to 
keep  a  perfon  from  making  any  pretenfions  to  religion. 
And  profeffors,  in  feme  inftances  have  threatened  thofe, 
with  whom  they  have  had  fome  perfonal  difficulty,  that  they 
would  obie6l  to  their  being  admitted  into  the  church,  fhould 
they  defire  it.  This  favours  of  a  fpirit  very  different  from 
the  gofpel  temper 

3dly.  If  thefe  perfons  are  in  covenant  and  fubjedts  of  dif- 
cipline,  they  ought  to  be  dealt  with  as  the  gofpel  diredts, 
without  unneceffary  delay.  Sin  fhould  not  be  fuffered  to 
reft  upon  them  month  after  month,  and  year  after  year,  and 
then  be  brought  into  public  view  as  a  matter  of  fcandal, 
merely  as  a  bar,  to  a  perfon's  owning  the  covenant.  This 
praftice  is  fo  far  from  anfv/ering  the  defigns  of  difcipline, 
that  it  renders  the  ordinance  contemptible. 

N.  As  we  are  upon  the  fubjedt  of  difcipline,  I  wifh  to 
know  your  thoughts  on  a  few  particulars,  as,  ift.  What 
are  thofe  faults  which  require  difcipline  ? 

M.  They  are  errors  in  dodrine  and  pradice.  Yet  not 
every  fuch  error.  A  man  may  be  miflakcn  in  leffer  matters 
and  yet  not  endanger  his  foul,  nor  reproach  religion.  His 
errors  muft  be  of  an  heinous  nature,  fuch  as  ftrike  at  the 
foundation  of  religion. 

Cenfurable  '^  Herefy  fignifies  fome  fundamental  error  in 
matters  of  religion,  adhered  to  with  obftinacy." 

St.  Paul  reckons  herefy  amongft  the  v;orks  of  the  fiefbf. 
And  St.  Peter  fays  there  fhall  befalfe  teachers  among  you, 
who  (hall  privily  bring  in  damnable  herefies,  even  denying 
the  Lord  that  bought  themj. 

Now  Herefy  is  a  proper  matter  of  difcipline.  The  apof- 
tle  therefore  direds  Titus  to  rejecft  an  hereticlj. 

Cenfurable  errors  in  practice  are  open  and  fcandalous  vi- 
olations of  the  Laws  of  God.  But  to  make  breaking  points 
offmall  matters,  or  thofe  of  a  doubtful  nature,  or  fuch  as 
are  merely  of  human  inftitution,  h3s  fadly  rent  the  chriftian 
church,  and  not  onlv  occafioncd  bitter  anathemas,  but  fhed 
feas  of  human  blood. 

N.  2dly.  In  what  manner  ought  chriftians  to  proceed  in 
matters  of  difcipline  ? 

M. 

•  I  Cor.  V.  12.     f  GjI.  t.  XX.        J  2  Pet.  ii.  i.     H  Tit.  iii.  i». 


[     53     1 

M-.  Our  Saviour  hag  given  iis  particular  and  plain  direc- 
tions in  the  1 8th  of  Matthew. 

But  as  chriftians  would  perform  this  duty  acceptably, 
they  ihould  be  influenced  by  a  fincere  regard  to  the  autho- 
rity of  Chrift  and  a  zealous  concern  for  his  glory.  The 
credit  of  religion,  the  fupport  of  Chrift's  oidinanccF;,  and 
the  beft  good  of  our  offending  brother,  fliould  always  be  near 
our  heart. 

Asdifcipline  is  one  of  the  higheft  expreflions  of  friendfhip, 
chriftians  fhould  always  inftrud  and  reprove  thofe  who  op- 
pofe  themfelves  to  the  truth,  either  in  principle  or  in  prac- 
tice, in  meeknefs  and  love  ;  and  ihould  give  them  reafon 
to  believe,  that  they  fincerely  aim  to  promote  their  belt  good, 
rather  than  gratify  any  ill-will,  or  advance  any  party  or  felf- 
ifli  intereft. 

Indeed  fuch  matters  fliould  never  be  confidered  ss  party 
matters.  And  no  perfon  fhould  complain  of  his  brother, 
to  the  church,  with  a  vicv?  to  obtain  any  redrefs  of  injury 
done  to  his  perfon,  name  or  eftatc.  We  llTould  have  no- 
thing in  view,  but  to  promote  the  intereft  of  truth,  of  reli- 
gion, of  Chrift,  of  the  church,  and  of  our  brother. 

And  as  Chriftian  reproof  Aould  be  given  with  a  fpirit  of 
meeknefs,  love  and  tenderneis,  fo  it  fnould  be  received  with 
a  fpirit  of  meeknefs,  love  and  thankfulnefs.  David  efteem- 
ed  brotherly  reproof  a  real  kindnefs,  and  inftead  ofreproach- 
ing  his  reprover,  as  too  many  do,  to  the  great  Icandal  of 
religion,  he  would  make  the  moft  grateful  return,  Pf  141. 

N.  But  how  can  difcipline  be  carried  into  execution, 
fincc,  even  communicants  are  fo  apt  to  confider  themfelves 
injured,  if  they  are  dealt  with  in  this  way  j  and  very  often 
turn  their  backs  upon  the  church  j  will  feparare  and  join 
other  denominations  of  chriftians  ?  And  as  to  thofe  who 
have  never  renewed  covenant,  they  doncprofefs  to  be  church- 
members  ;  they  afl<:  for  no  fpecial  religious  privileges,  nor 
do  they  defire  any  :  and,  as  might  beexpefled,  will  pay  no 
regard  to  chriftian  reproofs  and  cenfures. 

M.  It  is  indeed  unhappy  that  there  fliould  be  fo  many 
clafles  of  profefting  chriftians  ;  for,  certainly,  they  cannot 
all,  be  upon  the  plan  of  the  gofpel  ;  and  that  any  fliould  be 
difpofed  to  weaken  the  hands  of  difcipline,  by  receiving  to 
their  communion  difcontented  and  fcandalousperfons,  from 

other 


[    5+    3 

other  churches — fcch  perfons  indeed  carry  their  infamy 
with  them,  and  cant  fail  to  difgrace  the  community  that  re- 
ceives them. 

But  fince,  what  you  obferve,  is  very  nrtuch  the  cafe,  it 
ihould  make  chriftians -very  careful  to  attend  ftridly  to  gof- 
pel  rules  of  diicipiine;  to  confider  nothing  as  cenfurable 
but  wiiat  is  a  plain  and  fcandalous  violation  of  divine  com- 
mands ;  to  be  and  appear  to  be  influenced  by  a  confcienti- 
ous  and  tender  regard  to  the  honour  and  authority  of  Chrift  j 
to  the  purity  and  cdilication  of  the  body  of  Chrift,  and  very 
particularly,  to  the  good  and  welfare  of  the  offending  bro- 
ther. 

Were  chrift  ia;TS  fuitably  careful  as  to  thefe  matters,  fepa- 
rations,  in  confequence  of  difcipline,  would  be  very  rare, 
and  otiier  churches  would  be  lefs  forward  to  receive  fcanda- 
lous and  difcifFefted  perfons  to  their  communion. 

But  be  this  as  it  may,  chriftians  are  to  do  their  duty,  and 
are  then  not  anfwerable  for  confequences  ;  and  thofe  who 
leave  their  communion,  becaufe  they  will  not  fubmit  to 
v^holefome  and  needful  difcipline,  will  fuffer  the  greateft 
inconvenience. 

As  to  thofe  who  have  never  renewed  covenant,  and  nei- 
tlicr  all^:  nor  dcfne  any  Ipecial  church  privelege — this  fhould 
not  influence  the  meafures  which  their  chriftian  brethren 
ought  to  take  with  them.  In  matters  of  difcipline  they  are 
10  be  dealt  with  as  communicants — if  they  will  not  hear 
the  church,  they  mull  be  confidered  and  treated  as  heathens 
ftnd  publicans. 

N.  I  find  that  chriftians  are  not  agreed  how  to  underftand 
this  direftion  of  our  Saviour's.  Some  fuppofe,  that  it  re- 
fers only  to  the  communion  of  chriftians  in  fpecial  gofpcl 
ordinances:  Others  that  it  includes  alfo  common  familiar 
intercourfe  and  civil  courtefy.  This  difirrcnce  in  opinion 
does  occafion  fome  jarring  in  pra6tice,  and  ferves  much  to 
impede  regular  difcipline. 

M.  As  was  before  noted,  difcipline  is  a  great  exprefllon 
of  friendfhip,  and  is  well  calculated  to  promote  the  beft 
good  of  offenders  :  And  did  '  we  always  properly  regard 
this,  tiiere  could  be  no  ground  for  thofe  angry  paffions, 
which  too  often  influence  chriftians  in  their  dealings  with 
ofxlnding  brethren.     It  fliouid  srive  us   painful  feelings  to 

be 


[    55    3  ■ 

be  under  the  neceflity  ofreproving,  cenfuring  and  avoiding 
our  chriftian  brethren,  as  the  gofpel  direds. 

But  we  are  repeatedly  directed  to  withdraw  from  thofe 
that  walk  diforderly,  and  will  not  be  reclaimed,  as  particu- 
larly in  1  Thef.  iii.  6,  14,  15,  Now  zve  commarid  you,  bre- 
thren, in  the  name  of  our  Lord  J  ejus  Chr'ijl,  that  ye  withdraw 
from  every  brother  that  walkeih  diforderly,  dnd  not  after  the 
tradition  which  he  received  from  us.  The  Iblennnit^v  o(  the 
charge  is  worthy  of  particular  notice,  wc  command  in  the 
name  of  our  Lord,  ^c.  This  may  well  call  up  our  attenii- 
on,  and  make  us  careful  to  enquire  what  the  charge  is,  and 
fee  to  it  that  wc  comply  with  it.  \^ any  man  obey  not  our 
word  by  this  epiftle,  note  that  man,  and  have  no  company  with 
him,  that  he  may  be  afliamed  :  Yet  count  him  not  as  an  e- 
ncmy,  but  admonifh  him  as  a  broilicr. 

Here,  I  choofe  to  give  you  the  expofuion  of  Mr.  Henry's 
Continuators — Wc  muft  ift,  note  that  man,  who  is  fufpect- 
ed  or  charged  with  not  obeying  the  word  of  God,  or  of 
walking  contrary  thereto,  i.  e.  we  mufb  have  fufficient  proof 
of  his  fault,  before  we  proceed  further — 2dly,  we  muft  ad- 
monifli  him  in  a  friendly  manner  j  we  muft  put  him  in  mind 
of  his  fin  and  of  his  duty,  with  that  faithful  plainnefs,  as 
will  be  moft  like  to  reclaim  him.  Then  if  he  will  not  hear 
3dly,  withdraw  from  him  and  not  company  with  him,  i.  e. 
we  muft  avoid  familiar  converfe  and  fociety  with  fuch,  for 
two  reafons  :  ift,  that  we  may  not  learn  his  evil  ways,  for 
he  that  foUoweth  vain  and  idle  perfons,  and  keepeth  com- 
pany with  fuch,  is,  in  danger  of  becoming  like  them — and 
2dly,  for  the  fhaming  and  fo  the  reforming  them  that  of- 
fend. That  when  idle  and  diforderly  perfons  fee  hovv  their 
loofe  praflices  are  difliked  by  all  wife  and  good  people, 
they  may  be  afhamed  of  them,  and  walk  more  orderly  ;  Yet 
even  thofe  that  are  under  the  cenfures  of  the  church  muft 
not  be  accounted  as  enemies.  The  expreftion  is  very  ftrong, 
note  that  man  and  have  no  company  with  him,  i.  e.  \\{t  no 
particular  and  needlefs  freedom  with,  him,  either  in  civil  or 
religious  refpcfls. 

And  the  hiftory  of  the  churcli  foon  after  the  time  of  tlie 
apoftles,  lets  us  know,  how  very  exact  chriftians  were  to 
praftife  upon  this  command,  in  this  extenfive  fenfe  of  it. 

This  feems  to  be  of  the  fame  tenor  with  the  cauuons  he 

gave 


[  56  1 
pave  to  the  Corinthians*.  I  wrote  unto  yon  in  an  epiftle 
iiot  to  company  with  fornicators— yet  not  altogether  with 
the  fornicators  of  this  world — for  then  you  mull  needs  go 
out  of  this  world— But  now  I  have  written  unto  you,  ko/ /o 
keep  company.  This  cant  be  confidered  as  referring  to  com- 
munion at  the  Lord's  table,  only—i\\\s  is  never  exprefied /^j>' 
keeping  company^  which  feems  to  fignify  fome  daily,  familiar 
intercourfe.  If  any  man  that  is  called  a  brother  be  a  for- 
nicator, &c.  withjuch  an  one,  no  not  to  eat.  This,  like  the 
former,  is  confidered  as  a  dircdion  to  chriftians  to  avoid  the 
familiar  converfation  of  fellow  chriftians,  who  are  fcanda- 
louflv  wicked  and  under  juft  cenfure  for  their  immoral 
practices  ;  fuch  difgrace  the  chrillian  name  and  are  only- 
fit  companions  for  their  brethren  in  iniquity,  and  to  fuch 
company  fliould  they  be  left  till  they  m-end  their  ways  and 
doings. 

But  the  apoftle  limits  this  caution  -,  he  does  not  forbid 
chriftians  the  like  com.merce  with  immoral  heathens,  the 
fornicators  of  this  world  as  he  calls  them,  as  with  immoral 
chriftians  ;  they  know  no  better,  they  profefs  no  better,  the 
gods  they  {^^v^j,  and  the  worfliip  they  render  to  many  of 
them,  countenance  fuch  wickednefs  ;  and  you  muft  needs 
go  out  of  the  world  if  you  will  have  no  converfation  with 
fuch  men. 

Now,  as  the  apoftle  allows  them  to  ufe  greater  familiari- 
ty with  heathens  than  with  fcandalous  brethren,  it  muft  re- 
fer to  fome  converfation,  that  was  not  of  the  religious  kind 
— It  was  not  communion  or  company  with  them,  at  the 
Lord's  tablcj  that  heathens  would  defire,  and  chriftians  be 
like  to  admit  them  to — and  yet  the  apoftle  allows  chrifti- 
ans greater  familiarity  with  them,  than  with  immoral  bre- 
thren. The  companying  therefore  which  the  apoftle  refers 
to  muft  be  of  a  civil  rather  than  of  a  religious  nature. 

It  was  the  praftice  of  the  Jews  to  avoid  all  intimacy 
with  the  Gentile  nations — they  accounted  it  unlawful  to 
eat  with  the  uncircumcifed  on  ordinary  occafions,  and 
much  more  fo,  at  religious  feafts.  Accordingly  our  Sa- 
viour direfts  that  chriftians  under  cenfure  fhould  be  treat- 
ed as  the  Jews  were  wont  to  treat  heathens  and  publicans. 
If  he  negleti  to  hear  the  church,  let  him  be  fecluded  from  fpe- 
cial  ordinances,  and  degraded  from  the  dignity  of  a  church- 
member — 

•  I.  Cor.  V.  9.  10.  ij. 


[  il  ] 

member — let  him  be  put  under  difgrace — let  him  be  unto 
thee,  as  an  heathen  man,  and  a  publican — let  the  members 
of  the  fociety  be  warned  to  withdraw  from  him,  that  he 
may  be  afhamed  of  his  fin,  and  they  not  be  infcded  by  it, 
or  be  chargeable  with  it*. 

Thus,  the  diredions  here  given  by  our  Saviour,  agree 
with  thofe  of  the  apoftle,  referred  to,  particularly  refpedling 
the  inceftuous  perfon.  He  muft  be  taken  away  from  a- 
mongft  them — they  muft  have  no  needlefs  commerce  with 
him — he  muft  be  delivered  to  Satan — be  turned  over  to  his 
vifible  kingdom — and  be  treated  as  an  heathen,  with  ref- 
pe(9:  to  fpeciai  and  fealing  ordinances — be  treated  with 
greater  referve,  and  be  kept  at  a  greater  diftance  than  they 
were  obliged  to  keep  the  heathens,  and  this  was  to  treat 
them  as  the  Jews  were  wont  to  treat  the  heathen. 

The  venerable  Do(5t.  Owen,  has  given  his  opinion  of 
thofe  paflages  of  the  apoftle,  which  we  have  had  under  con- 
(ideration.  It  may  not  be  amifs  to  recite  it :  His  words 
are, 

1  ft,  To  eat,  comprifeth  all  ordinary  converfe  in  things  of 
this  life  ;  Give  us  our  daily  bread. 

idly.  Ho  note,  is  either  the  a6t  of  the  church,  fetting  the 
mark  of  its  cenfure  and  difapprobation  on  him.,  or  the  duty 
of  the  church  to  take  notice  of  him,  as  unto  the  ends  of 
not  keeping  company  with  him.  Wherefore 

3dly.  Herein  all  ordinary  converfe  of  choice,  not  made 
neceflfary  by  previous  occafions,  is  forbidden.  The  rule, 
I  fay,  forbids,  ift,  all  ordinary  converfe  of  choice,  not  that 
which  is  occafional.  idly.  Converfe  about  earthly,  fecu- 
lar  matters,  not  that  which  is  fpiritual.  For  fuch  an  one 
-may  and  ought  ftill  to  be  admonifhed  whilft  he  will  hear 
the  word  of  admonition,  jdly.  It  is  fuch  converfe  as  is  not 
made  previoufly  neceflary,  by  men's  mutual  engagement  in 
trade  and  the  like,  for  that  is  founded  on  fuch  rules  of  e- 
quity  and  right,  with  fuch  obligations  in  point  of  truth,  as 
excommunication  cannot  diflblve. 

4thly.  No  fufpenfion  of  duties,  antecedently  neceflary 
by  virtue  of  natural  or  moral  relations,  is  allowed  or  coun- 
tenanced by  this  rule.  Such  are  thofe  of  hufband  and  wife ; 
parents  and  children  ;  magiftrates  and  fubjefts  \  mafters 
and  fervants ;  neighbours,  relations  in  propinquity  of  blood. 
H  No 

•  Matt.  i8. 


[    58    ] 

No  duties  arifing  from  or  belonging  unto  any  of  thefe  re- 
lations are  rcleafed  or  the  obligations  unto  them,  weakened 
by  excommunication. 

N.  But  ought  a  church  to  proceed  with  a  fcandalous 
perlbn,  in  a  way  of  difcipline,  provided  he  withdraw  and 
leave  their  communion  ? 

M.  A  queftion  of  this  import,  the  Do6t.  anfwers  in  the 
affirmative  i  and  for  the  following  reafons  :  as, 

id.  No  man  is  to  make  an  advantage  unto  himfelf,  or  to 
be  freed  from  any  difadvantage,  cenfure  or  fpititual  penalty, 
by  his  own  fin,  fuch  as  the  voluntary  relinquifhment  of  the 
church,  by  a  perfon  under  admonition  for  fcandalous  offen- 
ces. 

idly.  It  is  necefiTary  unto  the  church,  both  as  unto  the 
difcharge  of  its  duty,  and  the  vindication  of  its  honour. 

jdlv.  It  is  neceiiary  for  the  good  and  benefit  of  him  who 
fo  deferves  to  be  excommunicated  :  For, 

ift.  The  end  of  the  infiiitution  of  the  ordinance,  is  his 
correclion,  not  his  deflruclion,  and  may  be  effeftual  unto 
his  repentance  and  recovery. 

idly.  It  is  to  be  followed  v/ith  .(harp  admonition  and 
prayer,  which  in  due  time,  may  reach  the  moil  profligate 
finner. 

jdly.  It  becomes  not  the  wifdom  and  order  of  any  focie- 
ty  entruRed  with  authori:y  for  its  own  prefervation,  as  the 
church  is,  by  Chrift  himfelf,  to  fufFcr  perfons  obnoxious 
unto  cenfure,  by  the  fundamental  rules  of  that  fociety,  to 
cafh  off  all  reipe6lunto  it  ;  to  break  their  order  and  rela- 
tion, without  animadverting  thereon,  according  to  the  au- 
thority wherewith  they  were  entrufted.  To  do  otherwife 
is  toexpofe  their  order  unto  contempt,  and  proclaim  a  dif- 
fidence in  their  own  authority,  for  the  fpiritual  punifhment 
of  offenders. 

4thly.  One  end  of  the  appointment  of  the  power  and 
fentence  of  excommunication,  is,  to  give  teftimony  unto 
the  future  and  final  judgment  of  Chrift,  againft  impenitent 
finners,  which  none  of  them  can  run  away  from,  nor  efcape. 

N.  I  have  obferved  that  chriftians  have  been  ready  to 
think  themfelves  injured,  by  being  called  upon  to  confefs 
their  faults,  as  if  this  was  a  reproach  and  fcandal.  I  wifb, 
fir,  to  know  your  thought,  upon  this  plain  queftion,  viz. 
whether  confcfllon  is  of  the  nature  of  punifhment  ? 

M. 


[     59     ] 

M.-  It  isobfervable  that  perfons  are  very  loth  to  confcfs 
their  faults,  as  if  hereby  they  fhould  get  a  wound  and  bloc 
to  their  good  name,  which  would  not  eafily  be  wiped  away. 
But  if  it  is  no  difgrace  to  a  man  to  repent  of  his  fin,  how 
can  it  be  a  difgrace  to  him  to  make  open  and  public  pro- 
feffion  of  this  repentance,  or  forrow  ?  This  is  the  dehgn' 
of  confellion,  and  therefore  'tis  fo  far  from  being  a  reproach, 
that  it  is  the  only  way  for  aperfon  to  recover  his  loll  cre- 
dit. 

Sin  only,  is  the  reproach  of  a  perfon,  and  as  it  difcovers 
a  difobedient  and  ftubborn  temper  of  m^ind  ;  but  as  con- 
felTion  difcovers  a  better  difpofuion,  it  does  him  honour. 
For  a  perfon  therefore  to  appear  very  backward  to  confefs 
his  fault,  or  very  folicitous  to  extenuate  if,  tends  to  faften 
the  fhame  of  it  upon  him,  and  even  to  increale  the  fcandal, 
inafmuch  as  it  difcovers  an  unhumbled  heart. 

Indeed  if  a  perfon,  overtaken  by  a  fault,  appears  very 
■forward  to  confefs  it  with  its  circumftances  of  aggravation, 
rather  than  of  extenuation,  this  may  not  merely  wipe  away 
the  (tain  and  reproach  of  his  fin,  but  even  raife  his  reputa- 
tion higher  than  it  was  before  :  becsufe  it  evidences  great 
tendernefs  of  confcience,  and  regard  to  the  honour  and  au- 
thority p[  God  ;  or,  a  more  virtuous  temper  of  mind,  which 
is  greatly  to  a  man's  honour. 

Confeflion,  inftead  of  being  a  puniflimrnt  is  the  way  to 
prevent  it  ;  every  ftep  in  difcipline  is  to  prevent  the  next, 
and  even  the  laft,  is  to  fave  the  foul  from  hell  -,  and  when 
a  perfon  exhibits  due  marks  of  penitence,  his  chrillian 
brethren,  have  nothing  more  to  do,  but  to  receive  him  into 
the  arms  of  charity. 

Hence  it  is  moll:  unfuitable  for  one  chriftian  to  threaten 
another,  that  he  v/ill  church  hiniy  as  the  cant  phrafe  is,  a?id 
bring  him  to  walk  the  broad-alley  :  As  if  hereby  he  fhould 
fhamc  and  punifh  him,  and  gratify  his  own  angry,  fpiteful 
and  revengeful  temper.  Little  do  perfons  think  how  they 
reproach  themfelves  by  fuch  revengeful  threats. 

Nothing  is  more  inconfiilent  with  the  nature  and  defign 
of  this  ordinance,  than  to  view  it,  as  an  invidious,  reproach^ 
ful  affair,  as  too  many  do  j  this  is  greatly  to  reproach  Chrill, 


the  king  and  head  of  the  church 


N, 


[     6o     ] 
N.  Is  it  fuitable,  ever  to   urge   an  offending   brother  ta 
confcfs  his  fault  ? 

M.  Confeffion  ought  always  to  be  free  and  voluntary.  If 
a  perfon  appear  very  relu6lant  to  it,  this  fo  far  deitroys  the 
evidence  of  ingenuous  forrow,  without  which,  a  confeffion, 
is  a  kind  of  mockery,  and  makes  him  appear  in  a  more 
reproachful  light  than  before. 

Nothing  therefore,  can  be  more  unfuitable  than  for  a 
perfon  to  lay,  (asfometimes  they  do)  '  I  was  forced  to  make 
a  confejfion — I  could  have  no  peace  without — and  the  like.' 
This  is  indeed  to  trifle  with  an  ordinance  of  Heaven  :  And 
the  laft  error,  may  be  even  worft  than  the  firft.  In  liria:- 
nefs,  an  offender  ought  never  to  be  urged  to  confefs  his 
fault  ;  'tis  abfurd  to  fuppofe  there  fhould  be  any  compul- 
fion  in  the  matter. 

We  m.ay  and  ought  to  urge  a  perfon  to  repentance,  by 
ufing  every  fuitable  argument  to  convince  him  of  his  fm 
and  folly  ;  and  if  he  is  once  brought  to  a  due  fenfe  of  his 
fin,  his  own  humble  and  penitent  feelings,  will  fufRcicntly 
conftrain  him,  to  fuitable  confeffion. 

N.  But,  fir,  if  all  baptized  perfons  arc  members  of  Chrift's 
family  and  in  his  church,  and  when  arrived  to  years  of 
difpretion,  are  fubjeft  to  the  difcipline  of  Chrid's  houfe, 
will  it  not  follow  that  they  have  a  right  to  act  as  voters  in 
the  church  ?  But  are  lads  of  a  dozen  or  fifteen  years  of  age, 
capable  of  ading  in  matters  of  weight  and  difficulty  in  the 
church  r 

M.  It  is  difficult  for  communicants  to  know  how  to  a61:, 
in  many  cafes  that  come  under  their  confideration  :  And 
oftentimes  they  do  misjudge. 

Are  there  not  many  in  our  worfhipping  affemblies  who  do 
not  approach  to  the  Lord's  table,  through  fears  and  fcruples 
and  tendernefs  of  confcience,  who  yet  are  as  capable  ofjudg- 
ing,  as  thofe  that  do  .? 

Does  the  bible  any  where  teach  us  that  no  one  has  a  right 
to  a6l  in  the  church,  'till  he  owns  the  covenant,  though  bap- 
tized in  infancy,  and  thus  acknowledged  to  be  a  member  of 
Chrifl:'s  vifible  kingdom  ? 

However,  if  fuch  perfons  muft  be  allowed  to  belong  to 
Chrift's  family,  for  the  reafons  that  have  been,  or  might  be 
offered  in  proof  of  it,  muft  we  allow  them  no  church  pri- 

vileees. 


[     6i     ] 

vilepe^,  left  they  fliould  claim  fome,  which  we  think  they 
are  not  capable  of  improvino  ;  or  left  they  fhould  pretend 
that  that  IS,  their  duty  which  they  are  not  able  to  perform  ? 
Thofe  eminent  divines  we  have  referred  to,  did  not  hefi- 
tate  to  aftert  the  complete  church  memberftiip  of  baptiz- 
ed chidren,  without  any  apprchenfion  of  their  having  a  next 
and  immediate  right  cither  to  the  Lord's  table,  or  to  vote 
in  church  meetings  j  agreeably  to  the  apoftle's  firnilitude 
of  a  child  in  a  ftate  of  minority.  Gal.  iv.  before  referred 
to*. 

Doflor  Mather  fuppofed  that  churches  are  to  be  kept 
pure,  not  by  curtailing  the  covenant,  but  by  a  zealous  and 
diligent  attendance  to  difcipline,  according  to  the  rules  of 
Chrift.  And  were  chriftians  generally  influenced  by  a  pro- 
per fpirit  ©f  difcipline  and  brotherly  watchfulnefs,  we 
fliould  probably  have  little  reafon  to  fear  the  confequences 
of  admitting  fome  perfons  to  ad  in  the  church,  who  arenoc 
communicants. 

N.  If  the  obfervatlons  that  have  been  made  upon  the 
fubjeft  of  difcipline,  be  juft,wemay  infer,  that  'tis  but  little 
underftood,  and  perhaps  lefs  praftifcd  hy  Jome  who  are  cal- 
led chriftians.  But  is  there  no  reafon  to  fear  that  thecafe 
is  remedilefs  ? 

M.  I  am  fenfible  that  fome  are  ready  to  fay  '  the  diftem- 
per  is  incurable:  'Tis  vain  to  attempt  a  reform:  The  times 
wont  bear  it ;  and  with  the  (lothful  man  are  ready  to  fay, 
there  is  a  lion  in  the  way,  a  lion  is  in  the  flreets  ;  and  fhould 
we  llir  abroad  we  may  be  devoured.' 

But  though  we  may  think  to  keep  ourfelvcs  in  counte- 
nance with  our  fellow  men,  by  this  plea,  whilft  we  fuffer 
the  vineyard  to  run  wafte  ;  we  fhould  do  well  to  confider, 
whether  we  fhall  dare  to  venture  ourfelves  upon  it,  at  the 
of  our  bar  Judge. 

It  is  matter  of  confolation,  that  v/e  are  not  anfwerable 
for  the  fuccefs  of  our  faithful  endeavours.  If  God  is  not 
pleafed  to  fucceed  them,  yet  we  may  hope  for  his  gracious 
acceptance,   through  the  mediation  of  Chrift. 

The  very  depraved  ftate  of  thefe  churches  calls  for  the 
moft  vigorous  exertions.  It  is  at  the  door  of  this  great  and 
general  neglect  that  a  flood  of  iniquity  has  broken  in,  and 
nearly  deluged  the  land.     Had  proper  care  been  taken  tc^ 

watch 

•Secrefuh  of  fynod  of  j66j,  page  82,  83, 


[     62     ] 

watth  over  the  fheep  and  lambs  of  Chrifl's  flock,  it  would 
have  Icrved  as  a  mighty  rsftraint,  to  keep  them  from  fuch 
wanderings  and  fuch  obftinacy  in  the  paths  of  iniquity,  as 
bring  the  greateft  reproach  upon  the  chriftian  name.  And 
was  there  now  a  proper  zeal  to  revive  this  decayed  ordi- 
nance, it  would  probably  do  more  towards  reftraining  loofe 
and  vicious  perfons  from  their  finful  excefles,  than  human 
laws,  executed  in  the  bed  manner. 

But  lb  regardlefs  are  chriftians  in  general  of  their  duty 
in  this  matter,  that  difcipline  is  grown  into  difufe.  In  many 
places  the  greateft  part  of  Chrilt's  difciples  are  wholly  neg- 
fcfted.  Even  communicants  are  let  alone  in  their  fcanda- 
lous  fins.  This  is  acknowledged  to  be  the  cafe  in  fome 
churches  that  are  very  ilrift  in  the  admilfion  of  members. 

And  baptized  perfons  who  have  not  renewed  covenant, 
ar*  treated  as  heathens  in  this  matter.  However  fcandalous 
their  condud  is,  and  though  they  proclaim  their  fin  as 
Sodom, yet  they  have  no  apprehenfion  that  they  fhall  be  call- 
ed to  account  by  theii"  chrlftian  brethren.  And  many  are  fo 
impatient  of  reproof,  and  probably  through  the  very  faulty 
negleft  of  chriftians  in  the  matter  of  difcipline,  that  fhould 
any  one  venture  to  adm.iniller  reproof  to  his  neighbour,  for 
high  handed  ofiences,  he  may  exped  it  will  be  returned  in 
bitter  reproaches. 

lis  it  notfo,  that  one  can  fcarcely  go  abroad  without  hav- 
ing his  ears  grated  with  the  moft  profane  language  from 
the  mouths  of  thofe  v.hohave  been  baptized  into  the  name 
of  Chrift  ?  How  often  are  we  witnefifes  to  the  moft  fcanda- 
lous conduct  in  thofe  who  would  think  themfelves  injured 
fhould  they  be  called  heathens  ?  and  yet  will  not  bear  a  word 
of  brotherly  reproof  ;  and  would  even  fcorn  the  thought  of 
being  accountable  to  chriftians  for  the  vileft  conduct.  And 
can  we  wonder  at  it,  fince  fcarcely  the  fliadow  of  difcipline 
is  to  be  found  in  many  of  our  churches  ?  For  this  finful  neg- 
lect great  guilt  muft  lie  upon  the  land. 

Oh  !  how  have  the  churches  loft  their  beauty  and  their 
glory  !  does  not  the  whole  appear  like  a  fhattered*  edifice 
ready  to  fall  about  our  ears  1 

As  to  thofe  churches  that  have  nothing  more  than  the 
name,  and  wont  bear  a  revival  of  dicipline  upon  gofpel 
principles,  who  could  lament  it  fhould  they  fall  into  ruinSj 

to 


[     63     ] 

to  make  way  for  fiich  as  would  anfwer  the  ends  of  a  gofpel 
inftitution.  Are  they  nor  nigh  unto  curfing  ?  and  have 
they  not  reafon  to  fear  thatGod  will  wholly  caft  them  ofi^,  and 
moft  vifibly  difown  them,  as  he,  long  fince,  did  the  once 
flourifhing  churches  of  Afia  ? 

In  many  of  our  churches  there  are  ferious  chriftians  who 
mourn  in  fecret  for  the  lax  llate.of  difcipline,  very  vifible 
amongft  us,  and  devoutly  v/ifii  for  a  revival  of  this  ordi- 
nance upon  what  they  believe  truly  gofpel  principles,  inclu- 
ding all  baptized  perfons  arrived  to  years  of  difcretion  :  But 
find  themfelves  wholly  unequal  to  the  arduous  taflc,  fince 
they  are  not  fupported  by  their  chriftian  brethren. 

Some  churches  are  of  opinion  that  fuch  perfons  are  lambs 
of  Chrift's  flock,  and  have  aright  to  the  benefits  of  this  very 
falutaryordinance,by  his  fovereign  and  gracious conftitution. 
And  though  they  may  have  refolved  that  'tis  their  duty  to 
watch  over  them  in  a  way  of  chriftian  difcipline,  yet  find 
themfelves  exceedingly  cmbarafTed  in  their  attempts  to  carry 
ic  into  execution,  fince  they  have  not  the  fupport  of  filler 
•churches  ;  but  are  confidercd  as  fetting  up  for  fingularity, 
and  arc,  perhaps,  derided  as  being  a  company  of  fick  brained 
enthufialls  who  are  running  wild,  and  by  cverading  will 
break  the  reins. of  government,  and  bring  themfelves  into 
contempt,  and  perhaps  deftroy  their  very  exiflence  as 
churches. 

Should  they  attempt  to  difcipline  their  baptized  mem- 
bers, it  will  at  once  be  faid,  *  other  churches  do  not  har- 
rafs  fuch  perfons  by  vexatious  church  proiecutions  ;'  as  if 
the  difcipline  of  Chrift's  houfe  v/as  not  for  edification,  buc 
for  deftru6lion.  And  indeed  this  is  the  light  in  which  this 
divine  ordinance  is  too  commonly  viewed. 

'Tis  not  uncommon  to  hear  perfons  of  diftindion  in  our 
churches,  fpeak  of  thofe  as  raih  and  imprudent,  who  endea- 
vour to  revive  difcipline,  not  becaufe  it  is  unfcriptural,  but 
becaufe  it  is  unpopular,  and  thus  difcourage  the  hearts  and 
weaken  the  hands  of  thofe  who  mourn  for  the  degeneracy  of 
the  times,  and  believe  that  a  proper  attention  to  thofe  facred 
.rules  of  difcipline  which  our  divine  Lord  has  given  for  the 
regulation  of  his  kingdom,  would  have  the  happieft  tenden- 
cy towards  efFc(5ting  a  reformation  s  at  leaft  as  to  open  ir- 
religion  and  immorality. 

The 


I  64  ] 

The  greateft  difcouragements  arifc*  from  thofe,  who  pro-' 
fefs  to  befriends  tothccaufe  of  Chrift,  and  yet  cxcufethcm- 
felves  from  affording  their  affiftanee  to  help  forward  a  re- 
fornnation,  which  they  own  is  much  wanted,  under  the 
pretence  that  ' tis  not -prudent — the  times  wont  hear  it,  and  the 
like. 

If  we  admit  what  we  have  attempted  to  prove,  viz. 
That  baptifm  is  a  feal  of  the  covenant,  and  fignifies  that  the 
recipient,  whether  an  adult  or  an  infant,  has  a  real  and  per- 
fonal  ftandingin  the  vifible  church  of  God — that  the  in- 
fant denies  his  relation  to  the  covenant  and  church  of  God, 
by  the  grant  and  conftitution  of  the  great  head  of  the 
church,  through  the  channel  of  his  parent,  and  goes  with  the 
parent,  into  that  individual  church  to  which  he  belongs; 
and  has  a  right  to  the  privileges  ofdifcipline  in  that  religi- 
ous community  ;  and  holds  this  relation  and  right  ufttil  he 
is  regularly  removed  from  it,  as  is  the  cafe  with  perfons 
admitted  in  adult  age  ;  it  will  follow,  that  the  church  is 
bound  by  the  lawsof  ChrilV,  to  watch  over  him  as  one  of  her 
members ;  nor  can  fhe  be  excufed,  although  the  labor  and 
difficulty    of  doing   her  duty  be  ever  fo  great. 

Our  divine  Lord  has  not  told  his  difciples,  *  you  lliall 
watch  over  bne  another,  provided  this  can  be  done  with 
peace  and  harmony  ;  and  your  offending  brother  will  take 
it  in  good  part.  But  if  it  is  like  to  make  adifturbance  in  the 
church,  and  will  prove  a  troublefome  affair,  you  may  even 
fuffer  fin  upon  your  brother,  and  let  the  members  of  my 
family  difgrace  my  name  and  religion,  as  much  as  they 
plcafe.  But  fee  to  it  that  you  do  not  throw  all  into  confu- 
fion,  by  indifcreetly  efpoufing  my  caufe.' 

Do  we  not  by  neglefling  to  take  care  of  one  another, 
reprefent  our  Lord  as  faying  thus.  And  does  not  this  as 
well  excufe  us  from  watching  over  communicants  ?  Yea  art 
they  not,  almoft  wholly,  negle<5led  in  many  of  our  church- 
es ?  In  fhorr,  where  is  the  glory  we  once  fpake  of  ?  Where 
is  the  zeal  for  difcipline  v/hich  diftinguifhed  the  primitive 
churches  of  this  land  ?  Where  is  the  virtuous  order  which 
was  {o  much  their  glory  ?  even  though  we  allow  it  to  be 
tarnifhed  by  that  intolerant  fpirit,  and  indifcrect  zeal  which 
appeared  in  our  fathers,  with  the  reft  of  mankind  in  that 
bigotted  age  of  the  world  ? 

Wc 


C  6s   3 

We-dont  reafon  in  matters  of  intereft,  as  we  many  times 
do  in  matters  of  duty.  Inftcad  of  laying  them  afide,  we 
rife  to  vigorous  exertions  j  and  by  extraordinary  care  and 
diligence,  efFcft  that,  which  would  otherwifc  be  left  un- 
done. And  Ihall  we  do  more  for  our  temporal  interell, 
than  for  the  intereft  of  virtue  and  religion  ?  Shall  we  be 
able  to  hold  up  our  faces  to  our  divine  Lord,  when  he  will 
require  us  to  give  an  account  of  the  care  we  have  taken  to 
carry  his  laws  and  ordinances  into  execution  ? 

Had  we  the  zeal  of  Phineas,  could  we  ftand  by  and  fee 
the  laws  of  Chrift  trampled  under  foot,  by  thofe  whom  he 
has  been  pleafed  to  own  as  members  of  his  family,  and 
not  execute  upon  them  the  law  of  difcipline  ?  Did  wc  love 
one  another  with  pure  hearts  fervently,  Ihould  we  not  take 
care  to  pluck  our  finning  brother  as  a  brand  out  of  the  burn- 
ing ? 

A  gentleman,  who  has  been  defirous  that  this  book  might: 
be  reprinted,  lately  wrote  me  *  that  fome  who  have  read  ic 
and  like  it,  think  it  impoffible  to  bring  about  a  reform,  and 
therefore  it  is  not  beft  to  meddle  with  it,  and  adds,  of  fuch 
men,  I  fear  there  are  not  a  few  amongft  us.'. 

But  (hall  the  church  of  Chrill  become  a  cage  of  unclean 
birds  ?  Shall  fhe  hold  her  peace  and  not  dare  tcftify  againft 
her  fcandalous  members,  in  the  way  which  Chrift  has  di- 
re6led  ?  Nay,  fhall  fhe  countenance  vice  ?  Shall  fhe  fondle 
in  her  bofom  thofe  who  openly  trample  Chrift  under  their 
fee?,  and  not  dare  appear  on  his  fide  ?  Will  he  be  pleafed 
with  thofe  who  have  not  courage  enough  to  ftand  up  againft 
the  workers  of  iniquity,  and  he,  who  will  leave  his  intereft 
to  fink  into  dilgrace  and  infamy,  rather  thanroufe  from  their 
lethargy  ? 

It  is  not  many  years  fince  the  general  afTociation  of  this 
ftate  (agreeable  to  thercfuhof  the  fynod  in  Bofton  in  1662) 
advifed  the  churches  to  watch  over  the  lambs  of  Chrift's 
flock,  and  thus  keep  them  from  running  aftray,  or  bring 
them  back  from  their  wanderings  ;  many  churches  voted  a 
compliance  with  their  advice.  Some  have  endeavoured  to 
carry  it  into  effed  j  but  have  found  it  an  arduous  talk,  be- 
caufe  they  have  been  dcferted  by  their  brethren. 

But  would  thofe  who  do,  in  theory,  admit  thefe  princi- 
ples, unitedly  exert  thcmfelves  j  and,  with  prudent   firm- 
I  nefs, 


[    66    ] 

nefs,  endeavour  to  flrengthen  each  others  hands,  we  fhould 
have  no  reafon  to  fear  for  the  exiftence  or  the  peace  of  our 
churches.  Inftcad  of  that,  they  would  probably  collet 
firmnefs  and  become  more  refpedable.  Vice  would  not 
appear  with  a  bold  and  impudent  face,  virtue  and  every- 
thing praife  worthy,  would  be  encouraged,  andthefe  church- 
es become  the  glory  of  our  land. 

Perhaps  the  preceding  remarks,  by  many  will  be  con- 
fidered  as  unfeafonable,  and  tending  to  mifchief.  Such 
infinuations,  however,  can  make  no  confidcrable  imprefTion 
upon  a  mind  fully  perfuaded,  that  there  is  the  greateft  need 
of  reviving  difcipline  upon  gofpel  principles  J  and  that  it 
might  be  efFeded  with  the  bleffing  of  heaven  upon  the  pru- 
dent and  determined  exertions  of  thofe  who  profefs  fubjedtion 
to  Chrifl:  as  their  Lord  and  Mafler. 

And  cfpecially,  if,  in  addition  to  the  advice  of  feveral  re- 
H^ious  and  very  refpeftable  charadters,  that  this  enquiry 
fhould  be  made  publick,  the  things  herein  contained,  pro- 
ceed from  a  conviftion  that  they  are  taught  us  in  the  facred 
pages. 

But  as  lax  as  matters  now  are,  would  minifters  generally, 
with  a  rcfpeflable  number  of  private  chriftians,  exert  them- 
felves  with  a  prudent  zeal  and  firmnefs,  to  flrengthen  the 
things  that  remain,  that  are  ready  to  die,  might  we  nqt 
hope  that  this  divine  ordinance  would  colled  firmnefs  and 
grow  refpeftable  j*  that  the  rod  of  difcipline  would  be  a 
terror  to  evil  doers,  and  a  praife  to  fuch  as  do  well  ?  At  leaft 
that  the  loofe  and  profane,  who  are  a  difgrace  to  the  chrif- 
tian  name,  would  be  awed  into  decency  of  conduct  ? 

Might  not  we  hope  that  the  church  of  Chrift  would  re- 
cover her  loft  reputation  ;  become  beautiful  as  Tirzaby  comp- 
ly as  fei'-iifalem^  and  terrible  as  an  army  with  banners  ?  That 
her  light  would  break  forth  as  the  morning.^  and  her  health 
Jpring  forth  fpecdily,  and  her  right eoufnefs  go  before  her,  and 
the  glory  of  the  Lord  be  her  re-reward. 


F  I  N  I  S. 


APPENDIX. 

Containing  a  niimher  of  FORMULAS^  for  the  affjlance  of 
young  Miniflers,  and  ■private  Chriftians,  in  Church 
Processes.  ' 

F  O  R  M    e/"  ^    C  O  M  P  L  A  I  N  T. 

To  the  Rev,  I.  L.  T  aft  or  of  the  Church  of  Chrifl  in  H.  and 
to  f aid  Church. 

COMES  S.  Vv''.  a  member  of  the  church,  and  informs,  and  gives 
faidpaftor  and  church  to  underftand,  that,  L.  R.  who  isallbamera- 

ber  of  this  church,  did,  on  the day  of at  ■  with 

an  ill  intention,  being  minded  to  hurt,  ftain  and  b!acken  the  charafter 
of  R.  H.  in  the  prefence  and  hearing  of  T.  W.  and  F.  E.  utter,  fpealc 
and  publini,as  followeth  ;  that  is  to  fay,  that  R.  W.  is  a  thief,  and 
has  ftolen  money  out  cf  the  cheft  of  N.  P.  which  expreffions  your  com- 
plainant confiders  as  falfe,  and  a  cenfurable  breach  of  the  9:h  com- 
mandment of  the  moral  law  ;  and  juft  caufe  of  offence  to  all  good  men. 
Your  complainant  further  faith,  that  he  hath  taken  the  regular  fieps  of 
the  gofpel,.  for  convincing  and  reclaiming  the  faid  L.  R.  but  he  lefuf- 
eth  to  hearken  :  And  as  in  duty  bound,  he  now  tells  it  to  the  church, 
ihat  his  brother  may  be  proceeded  with  according  to  the  rules  of  the 
gofpel. 

■  S.  W. 

Dated  in  H.  this  — — —  (lay  of 

The  cemplaint  may  be  committed  to  a  brother  of  the  church,  to  be 
by  him  read  in  the  hearing  of  the  fuppofed  offender,  with  a  citation  to 
anfwer,  written  apon  the  complaint  ;  which  may  be  to  the  following 
import. 

To  L.  R.a  Member  of  the  Church  ofChrift.  in  H, 
THESE  are  to  require  you  to  appear  before  this  church,  at  their 

meeting,  on  the day  of at  2  o'clock  P.  M.  at  — — — . 

to  anfwer  to  the  within  complaint. 

I.  L.  Paflor, 
IT  ought  to  be  remembered,  that  in  all  chnrch  proccffes,  the  only 
parties,  are  the  great  head  of  the   church,  on  the  one  hand,  and  the 

fuppofed 


[     68     ] 
fuppofed  offender  on  the  other.    Whoever,  therefore,  is  confidered  as 
being  perfonally  injured,  or  intcrcfted,  he  is,  in  a  meafure,  difqualified 
for  taking  an  aftive  part  in  the  procefs,  either  as  informer  or  judge . 

A  Citation  for  mtnejfes, 

WHEREAS  S.  W.  has  exhibited  a  complaint  againft  L.  R.  for  lic- 

ing  guilty  ofcenfurable  defamation,  and  informed  thatyoucan  teftifjr  to 
the  church  of  matters  contained  in  faid  complaint,  and  has  defired  that 
you  may  be  cited  for  that  end— This  is  therefore  to  require  yoato  ap- 
pear before  this  church,  at  their  meeting  on,  &c.  to  teftify  to  what  yea 
know  concerning  that  cafe. 

I.  L.  Paftor. 
Dated  at,  l^c. 

A  Judgment  upon  a  Complaint, 

At  a  meeting  of  the  paftor  and  brethren  of  the  church  of 

Chrilt,  in  H.  on day  of . 

THIS  church  taking  into  their  ferious  confideration,  a  complaint, 
exhibited  by  S.  W.  againft  L.  R.  for  being  guilty  of  afcandalous  breach 
cf  the  9th  commandment  of  the  moral  law,  and  having  heard  the  evi- 
dence, and  pleas  thereon,  are  of  opinion,  that  the  charge  is  fupported, 
and  that  the  faid  L.  R.  in  cafe  of  obllinacy,  ought  to  be  proceeded 
wi(h,  in  way  of  cenfure,  according  to  the  rules  of  the  gofpel. 

Atteft.  I.  L.  Paftor. 

A  Confejfwn, 

I  L.  R.  do  humbly  acknowledge  before  God  and  this  congregation, 

that  I  have  made  my felf  guilty  of  the  heinous  fin  of —  ;  whereby  I 

have  offended  God  and  this  church  ;  fcandalized  religion  and  wounded 
my  own  foul  :  And  I  do  hereby  declare  my  hearty  forrow  for  this  ray 
fin  ;  and  humbly  aflc  the  pardoning  mercy  of  God,  and  the  forgive- 
r.efs  of  my  chriftian  brethren  ;  together  with  their  prayers  for  me,  that 
I  may  be  enabled  to  walk  circumfpeftly  and  inoffenfively  for  the  fa- 
tcre.  L.  R. 

A  Citatien  to  appear  and  receive  an  Admonition. 
To  L.  R.  a  member  of  the  church  of  Chrift  in  H.' 
V7I-IERE  AS  you  have  been  conviftedof  the  fcandalous  fin  of  — — — 
and  after  doe  pains  taken  with  you  in  private.  Hill  remain  ob- 
ftinate  and  impeniteKt  ;  whereby  it  becomes  neceffary,  according  to 
the  rules  of  the  gofpel  j  that  you  be  publickly  admonilhed,  as  an  inftitut- 
ed  mean  to  bring  you  to  repentanc*. 

Thefe 


[    69    3 

Thefc  are,  therefore,  in  the  name  of  oar  Lord  Jefas  Chrift,  to  require 
you  to  appear  before  the  paftor  and  congregation,  in  the  meeting  houfe 
in  H.  on  the  next  Lord's  dayl  in  the  afternoon  ;  then  and  there  ta 
receive  a  publickadmoniiion  for  the  fin  aforefaid, 

I.  L.  Paftor. 

A  Form  of  Jdmonition, 

BROTHER  L.  R.  Be  exhorted,  to  confider  that  a  holy  and  fove- 
reign  God,  whocallcth  all  men  to  repentance,  hath  commanded  .us  to 
exhort  one  another  daily  ;  and  thofe  who  fin,  to  rebuke  before  all,  that 
others  may  hear  and  fear  ;  and  if  they  repent  not,  to  avoid  and  con- 
fider them  as  heathens  and  publicans  :  According  to  thefe,  and  fuch- 
like  commands  of  our  divine  Lord,  this  church  have  taken  into  ferious 
confideration,  a  complaint  exhibited  againftyou,  and  have  judged  you 
guilty  of  a  cenfurable  breach  of  the  9th  commandment  of  the  moral 
law  ;  and  lince  you  difcover  no  figns  of  penitence,  we  now  admonilh 
you  in  the  name,  and  by  the  aathority  of  Chrift,  forthwith  to  hearkea 
to  divine  rebuke  ;  lay  to  heart  you  Gn  ;  the  affront  you  offer  to  Chrift, 
and  the  juft  occafion  of  offence  ycu  give  to  your  chriftian  brethren, 
ivho  are  bound  to  watch  over  you  in  the  way  of  gofpel  difcipline,  and 
not  fuffer  fin  upon  you. 

We  earneftly  exhort  you,  for  the  fake  of  your  own  foul,  ferioufly  to 
confider  what  it  is  you  can  gain  by  your  impenitence,  and  whether  it 
will  compenfate  for  the  lofs  of  everlafting  life  ;  and  how  you  expedl  to 
ftand  in  judgment  before  God,  as  you  refufe  now  to  comply  with  your 
duty,  and  turn  to  him  in  a  way  of  reformation. 

And  as  a  mioifter  of  Chrill  and  the  paftor  of  this  church,  I  donon^ 
earneftly  befeech  you,  and  in  the  name  of  Chrift,  exhort  and  charge 
you,  as  you  will  anfwer  the  contrary  at  the  bar  of  God  ;  that  you  forth- 
with, unfeignedly  repent  of  your  fin,  as  becometh  one,  who  has  been 
made  acquainted  with  his  Lord's  will,  and  is  under  indifpenfible  obli- 
gation to  walk  inoffenfively. 

This  admonition  is  given  you,  not  out  of  any  ill  will  to  your  peribn» 
(as  the  Lord  knoweth)  but  in  love  to  your  foul,  and  in  obedience  to 
Chrift  Jefus,  who  hath  made  it  my  duty  ;  deliring  that  you  may  be  re- 
covered from  the  error  of  your  ways,  and  be  reconciled  to  God,  and  to 
his  church  ;  that  fo  you  may  not  be  cut  off  from  the  communion  of  the 
church  of  Chrift  here,  nor  be  excluded  from  the  church  triumphant 
above.  Signed  I.  L.  Paftor. 


An  heretick,  fays  the  apoftle  Paul,  after  the  firftand  fecond  admoni- 
tion, rejeifl.  From  hence  it  is  inferred,  that  the  church  may  caft  no 
cne  finally  out  of  her  communion,  let  his  offence  be  what  it  may,  witfei. 

out 


[   70    ] 

tut  a  repe&ted  admonition.  Some  conjider  the  judgment  of  the 
church,  declaring  a  perfon  guilty  of  a  cenfurable  fault,  as  the  firft  ad- 
monition ;  fince  hereby  he  is  fufpended  from  the  enjoyment  of  fpecial 
ordinances. 

J  form  of  Excommunication, 
WHEREAS  you  L.  R.  have  been  adjudged  guilty  of  a  cenfurable 
breach  of  the  ninth  commandment  of  the  moral  law,  and  after  due  ad- 
monition, and  much  patience,  doft  yet  remain  obftinate,  giving  no 
evidence  of  repentance  ;  and  it  being  the  will  and  ordinance  of  our 
Lord  Jefus  Chrift,  that  his  church  fhould  have  no  fellowfliip  with 
wicked  and  fcandalous  perfons  ;  but  withdraw  themfelves  from  every 
brother  who  walketh  diforderly,  and  cafl  fuch  cut  of  the  church  ;  and 
•fteem  and  treat  them  as  heathens  and  publicans.  I  do  therefore,  in  the 
naraeandby  the  authority  of  our  Lord  Jefus  Chrift,  and  with  the  confent 
of  this  church,  declare  thee  L.  R.  excommunicated  and  caft  out  of  the 
communion  of  the  church  of  Chrift  ;  debar  thee  from  their  privileges, 
and  deliver  thee  into  the  vifible  kingdom  of  Satan,  for  the  deftruflion 
of  thy  fiefhly  and  corrupt  principles  and  prafticcs,  that  thy  fpirit  may 
be  faved  in  the  day  of  the  Lord  Jefus. 

I.  L.  Paftor  ; 
Datedt  &c.  with  the  concurrence  of 

the  brethren. 

An  Ahjolution. 
WHEREAS  thou  L.  R.  for  thy  feandalous  fin,  and  obftinate  impe- 
nitence, haft  been  caft  out  ef  the  communion  of  the  church  ;  and  haft 
BOW  raanifefted  thy  repentance,  to  the  fatisfaftion  of  the  church — In 
the  name  of  the  Lord  Jefus  Chrift,  and  before  this  congregation,  I 
pronounce /^^^abfolved  from  the  fentence  of  excommunication,  formerly 
denounced  againft  thee,  and  do  receive  thee  into  the  communion  ef 
the  church,  and  the  free  ufe  of  all  the  ordinances  of  Chrift,  that  thou 
mayeftbe  a  partaker  of  his  benefits  to  thy  eternal  falvation. 

LL.  Paftor; 

with  the  confent  of 
the  brethren. 


I^^II^ 


